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.
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
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
a meaning or purpose of pleasing God See 1 Sam. 15. Saul's example in Sacrificing and in sparing Agag So Vzzah in staying the Ark 2 Sam. 6. Reas 1 Reas 1. Rom. 14. the last Ver. Whatsoever is not of Faith is Sin Now that which is done contrary to the revealed Will and Commandement of God cannot be of Faith because in doing it we cannot be perswaded that God alloweth of it Reas 2 Reas 2. God will not be honoured or served according to will or fancy but according to the rule of his written word Deut. 12. 8. Ye shall not do every man whatsoever is right in his own eyes But Ver. last What thing soever I command you observe to do it c. Use 1 Use 1. This reproveth all the will-worship and service of the Papists which they offer unto God being devised by their own brain and not grounded on the written word of God It may be said of them as the Prophet speaketh of the Hypocriticall Jews Esay 29. 13. Their fear towards God is taught by the precepts of Men. Esay 1. Who required these things of you Use 2 Use 2. This also confutes the erroneous conceipt of many ignorant People who think God is well pleased with them and their actions if they intend and mean well as they say though in the mean time they have no ground or warrant from the Word of God for that which they do but rather they do that which is contrary to the Word Such must know That God will not be served or well pleased with good meanings but with good and lawfull actions warranted by his Word A good intention is necessary in a good action but it alone makes not a good action neither can it excuse the unlawfulnesse or sinfulnesse of an evill action It followeth Insomuch that Jesus could no more openly enter into the City c. Here the Evangelist setteth down two inconveniences that came of his rash and indiscreet publishing of this Miracle 1. That our Saviour could no more openly enter into the City but was without in Desert Places 2. That the People flocked to him from every Quarter notwithstanding his retiring himself to such private Place Jesus could no more openly c. Whereas before he had used to Preach from City to City now he could not conveniently go in open manner into a City to Preach by reason of the great concourse of the People to him Quest Quest Why would not our Saviour have the People flock to him in such multitudes Answ Answ Sundry Reasons may be given As these 1. Because this was not sutable to his present state of abasement to lead such Troops about with him 2. It it might carry a shew of Mutiny and Sedition 3. He saw that many followed him more for his Miracles then for his Doctrine they were more desirous to see and hear Novelties and to have their bodily Diseases cured than to profit by his Teaching Now he would not feed the vain curiosity of such besides he foresaw that the flocking of the People after him for Miracles would hinder him in Preaching 4. To shew That in his Preaching and working of Miracles he sought not after vain-glory nor after the applause and commendation of the People but that he aimed chiefly at the Glory of God his Father Observ 1 Observ 1. In doing good Duties we must not hunt after vain-glory nor seek the applause and commendation of men but the principal thing we must aim at must be the glory of God and the discharge of a good conscience in his sight Our Saviour after his publick Preaching and working of Miracles did use to withdraw himself into some private place a-part from the multitude to shew that he sought God's glory more then his own praise or the commendation of the People So must it be with us in all good Duties which we perform the main scope we shoot at must not be our own praise or glory but the glory of God and the conscionable discharge of our Duty towards Him 1 Cor. 10. 31. Whatsoever ye do do all to the glory of God See Joh. 8. 50. 1 Thes 2. 6. Paul sought not glory of Men c. Use Vse This condemns the Vanity and Pride of those who in the performance of good Duties seek more their own Praise and Glory with Men than the Honour of God This was the fault of those Rulers mentioned Joh. 12. 43. Who loved the Praise of Men more then the Praise of God And the Pharises in our Saviour's time were in an high degree guilty of this Pride and ambitious hunting after Vain-glory All their good Works they did to be seen and commended of Men. In their Prayers Fastings Alms-giving the main thing they sought was their own Glory and Praise As we would not be like them so take heed of this Vanity and Pride in seeking the applause and commendation of Men in doing good Duries And in every Duty let us strive chiefly to approve our selves in the sight of God This will be more comfort to our consciences then all the Praise and Commendation 〈◊〉 Men can give us Observ 2 Observ 2. Ministers should be wise in preventing occasions of being 〈◊〉 in their Ministeriall Duties Our Saviour retired himself because he would not be hindred in Preaching And they came to Him from every quarter That is from all Parts round about the County of Galilee This was another inconvenience that came of the Blazing abroad of this Miracle contrary to Christ's Commandement viz. That the People hearing of the Fame of this Miracle did flock unto Christ in great multitudes from all Parts of the Country notwithstanding our Saviour Christ's sequestring himself into Desert Places Vide Jumi Anal. Quest Quest. Why was this an inconvenience seeing the People came for a good end viz. to hear Christ's teaching as St. Luke affirmeth Luke 5. 15. Answ Answ Though some came to hear him and to profit by his Doctrine yet many if not the greatest part came more for love of his Miracles and to see Novelties to have their Diseases cured than for love of his Doctrine If this had not been so our Saviour would not have shewed such dislike of the multitudes flocking after him But he saw that many followed him for sinister respects and not for any good end and besides that this their too much flocking to him and urging him to work Miracles would hinder his Preaching and therefore in these regards it was inconvenient and unfit for the People to resort to him in such multitudes Observ Observ Though it be our Duty after the example of this People to resort diligently to the publick exercises of Religion as the word Preached c. yet we must take heed we come not to them for sinister ends and by-respects as many of these Galileans did Their coming to Christ to hear him and to see his Miracles was commendable and we are to imitate them in it according to the precept of Solomon
so as it may cost thee bitter tears and deep Humiliation and Repentance before thou canst recover thy self Use 3 Use 3. Learn further to fear and tremble at the thought of this Sin and especially to use all good remedies and Preservatives to keep us from falling into it 1. Take heed of all Sins that come near to it or that make way unto it As 1. Sins against Knowledge and Conscience contrary to the Light of the Truth revealed unto us These are very dangerous wounding the Conscience and hardning the Heart very much and though every Sin against Knowledg be not the Sin against the Holy Ghost yet it is as it were one step towards it and often Sinning against Conscience may in time bring One to the Sin against the Holy Ghost if it be not in time prevented 2. Take heed of falling often into the same Sins against Knowledge and after Repentance made shew of This is worse and more dangerous then the former and doth more harden the Heart 3. Take heed of Sinning presumptuously presuming upon mercy before-hand and especially beware of Sinning with an high hand and contemptuously making slight of Sin and of the Law of God which forbids it This comes very near to the Sin against the Holy Ghost 4. Beware of all hardness of heart and impenitency strive and pray against these 5. Take heed of all backsliding in Religion That we leave not our first Love Rev. 2. A second Preservative is to labour to have our hearts affected with true love to the truth of God then we shall be far from opposing it maliciously Contrà 2 Thess 2. 10. Such as will not receive the love of the Truth that they may be saved God sends them strong Delusions to believe lyes that they may be damned He gives them over c. A third Preservative If one be driven through fear and of infirmity to deny Christ or his Truth as Peter was let him not persist but speedily Repent of it And lastly Pray unto God to keep us from this Sin above all other If David prayed against Presumptuous Sins c. Psal 19. Now further from the connexion of these words Never hath Forgiveness but is in danger c. Observ Observ That so many as have not their Sins forgiven are sure to be condemned they are guilty of Eternal Damnation and cannot escape it Therefore Matth. 18. 34. That evil Servant who had not his Debt forgiven was delivered to the tormentors c. Vse Use Give no rest to our Souls till we know our Sins to be pardoned in Christ Labour for true Faith in him and humble thy self to God by true Repentance that he may forgive thy Sins according to his promise made to the Penitent Do it speedily whilst thou hast time and whilst God spares thy life for after death there is no place for Repentance or Pardon It followeth Ver. 30. Because they said c. These are the words of the Evangelist shewing the reason why our Saviour charged the Scribes and Pharisees as guilty of the unpardonable Sin against the Holy Ghost viz. because they had before Blasphemously charged our Saviour to have an unclean Spirit by whose help they said he cast our Devils Observ 1 Observ 1. This place sheweth plainly that the Scribes and Pharisees were guilty of the Sin against the Holy Ghost because the Evangelist gives this reason why our Saviour avouched unto them the fearfulness of that Sin even because they had committed it in Blaspheming Christ maliciously against their own Knowledge for they could not but know Christ to be the Son of God and to be sent from God because they had not onely heard the preaching of John Baptist and of our Saviour Christ himself but they had also â—een the great Miracles of Christ which proved him to be God And that they did know him to be so may further be gathered from these places Joh. 3. 2. and Joh. 7. 28. Now therefore seeing they could not but know him to be sent from God and to be indued with Divine power and yet did not cease from time to time most maliciously to persecute him and to speak evill of him this argues plainly that they were guilty of the Sin against the Holy Ghost yet it doth not follow that all the Scribes and Pharisees were guilty of it but onely some of them even so many as knowing Christ to be come from God did yet maliciously oppose and persecute him Observ 2 Observ 2. In that the Evangelist gives this reason why our Saviour did so sharply reprove the Scribes and Pharisees charging them with the unpardonable Sin against the Holy Ghost because they shewed their obstinate malice against him in accusing him to have an unclean Spirit Hence we may learn that obstinate and notorious wicked men are not to be favoured or spared by Ministers of the Word but sharply to be reproved and the Judgments of God to be threatned against them to terrify them and if it be possible to humble them and bring them to Repentance Tit. 1. 13. Rebuke them sharply c. So our Saviour Christ thundereth against these Scribes and Pharisee Matth. 23. Wo to you c. Generation of Vipers c. and John Baptist Matth. 3. Mark 3. 31 32. Then came his Brethren and Mother c. Jan. 9. 1619. VVEE are now come to the fifth and last principal part of this Chapter which contains a Message sent by the Mother and Brethren of our Saviour Christ unto him and the Answer which he made unto those that did the Message In the words consider these particulars 1. The persons sending the Message The Mother and Brethren of our Saviour described by two Things 1. By their forwardness to come unto Christ for it is said They came to him 2. By their behaviour when they were come to the place where he taught 1. They stood without 2. They sent unto him and called him 2. Consider the persons by whom the Message was sent who were the people that sate about him 3. The Message which was done by them in these words Behold thy Mother and thy Brethren seek for thee without 4. Consider the Answer of our Saviour unto this Message done to him by the people of which we shall see when we come to it ver 33 34 35. His Brethren That is His Kinsfolks according to the flesh after the Hebrew phrase for the Hebrews call all Kinsfolks by the name of Brethren Gen. 13. 8. Abraham saith Lot and he were Brethren yet Abraham was Lot's Unkle Gen. 11. 27. So 2 King 10. 13. the brethren of Ahaziah for the Kinsmen of Ahaziah as appeareth 2 Chron. 22. 8. Rom. 9. 3. Paul calls the Jews his Brethren and Kinsmen after the Flesh So also Mar. 6. 3. Our Saviour is called the brother of James and Joses and of Juda and Simon Now which of the Kinsfolks of Christ these were that are spoken of in this place is uncertain because it is
set upon it as they should Therefore Psal 119. 36. David prayes God to incline his Heart to his Testimonies and not to covetousness to shew that if the Heart be inclined to covetousness it cannot be inclined as it should be to the Word of God 2. It hinders men from yielding true obedience to the Word Preached Ezek. 33. 31. My people hear thy Words but they will not do them for their Heart goeth after their covetousness What was it but covetousness or love of Riches that kept that young Ruler from obeying the Word of Christ bidding him sell all and give to the poor and follow him Matth. 19. 22. He went away sorrowfull for he had great Possessions He had them so as that he was too much in love with them and not willing to part with them when he was called to it Hence is that Matth. 11. 5. The poor have the Gospell Preached to them to shew that they were most fit and ready to yield obedience to it whereas covetousness hindered the great Rich men for the most part from yielding obedience to it Now the reason why the love of Riches must needs hinder men from obedience to the Word is alledged by our Saviour Matth. 6. 24. No man can serve two Masters for either he will hate the one c. Ye cannot serve God and Mammon Use 1 Use 1. See another main cause of so little fruit of the Word Preached in many hearers their Hearts are overgrown with the thorns of covetousness and inordinate desire of this Worlds goods and these choak all good affections to the Word in them yea they choak and hinder in them all care and Conscience of obedience to the Word Their hearts are so exercised with covetousness that they cannot exercise themselves in obedience to the Word of God or in performance of good duties required in it What hindred Judas from profiting by the Doctrine of Christ but covetousness Use 2 Use 2. See how dangerous a sin covetousness is hindring and choaking all true and saving fruit of the Word in those that hear it stealing away their Hearts from loving it and keeping them from all conscionable obedience to it Hence it is that we see so few covetous rich men that reap true fruit by the Word Preached few or none that do so hear the Word as truly to imbrace it in heart and yield obedience to it in their life Where shall we find such a one It is a rare thing to hear of a covetous rich man brought to true Faith and Repentance by the Word Preached Such a one cannot be a good hearer he may come to hear the Word and make some shew of love and liking to it but will he yield any true and sincere obedience to it in reforming his special sins and corruptions or in practising such holy duties conscionably as are required of him No this he will never do so long as his heart goeth after covetousness He may make shew of reforming some sins and of practising some good Duties outwardly but he will never reform all known sins in himself he will never forsake his beloved sins especially his covetous practises he will never leave these without Gods special and extraordinary Grace Hence is that fearful censure of our Saviour passed upon the covetous Rich man Matth. 19. Easier for a Camell to go through the eye of a Needle c. He never gives the like peremptory censure of any other sin except the sin against the Holy Ghost Let this move all covetous worldlings to bethink themselves in time and to desire special Grace from God that they may truly Repent of this sin Object Object Poor and mean men may here think with themselves that this point toucheth not them because they have not abundance of wealth as some have Answ Answ Though thou have not Riches yet thou mayest be covetous It is not Riches but the inordinate love of them which choaketh the Word and hinders men from Salvation look to thy self therefore though thou possess not great Wealth yet if thy heart go after it and be in love with it thinking it the best good and those to be the onely happy men that have it take heed this covetous mind and affection in thee be not as thorns to choak the Word in thee or as a snare to intangle and hinder thee in the way to Gods Kingdome Use 3 Use 3. Admonition to all and especially to Rich men to take heed these thorns of covetousness grow not in their hearts to choak the seed of the Word of God in them Remember that Psal 62. 10. If Riches increase set not your heart upon them Remedies against this sin of covetousness that it choak not the Word in us 1. Consider the vanity of all worldly wealth how unable of it self to help or do us good when we have most need of help as in time of danger or Affliction or death It cannot give us ease when we are in pain nor health in sickness nor comfort and joy in time of heaviness it cannot prolong our life Luke 12. 15. Though a man had abundance his life stands not in Riches The Richest men live not longest But least of all can Riches help a man in the day of the Lord's wrath Prov. 11. 4. and Ezek. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath nay in time of war saith the Prophet they shall cast them in the Streets 2. Consider Riches often provesnares and hinderances in the way of Salvation 1 Tim. 6. 9. They that will be Rich fall into Temptation and snares and into foolish and noysome lusts which drown men in Perdition c. They are often made the Instruments of unjustice oppression usury and of other grievous sins They are very apt to steal the heart from God and from the love of his Word Why then should we set our love upon them seeing they may and are like without Gods speciall Grace to prove so hurtfull and dangerous to us 3. Labour to be well contented with thy present condition Hebr. 13. 5. Let your conversation be without covetousness and be content with those things which ye have Though thy estate be never so mean rest in it as in that which is allotted to thee of God 1 Tim. 6. 8. If we have food and rayment be therewith content Learn that excellent Lesson which Paul had so well learned Phil. 4. 11. I have learned in whatsoever estate I am to be content 4. Set our chiefest love and desire upon Spiritual and heavenly Riches Col. 3. 2. Covet the best gifts desire and seek to be Rich unto God to be rich in Knowledg Faith Repentance and other saving Graces Set our hearts upon these and this will cause us to love the Word of God which is a means to work and increase these in us and then we shall be kept from setting our Hearts on worldly Wealth and so the Word of God shall not be choaked in
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
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
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
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
admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ— Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
Observ 1. In that our Saviour is here called a Carpenter because he lived in that calling with Joseph his reputed father for sundry years before he took on him his publike Ministery he doth teach us by his own example That every Christian ought to have some particular and speciall Calling or Trade of life in which to live and to labour with mind or body and in which to glorifie God and do good in the Church or Commonwealth Ephes 4. 28. Let him that stole steal no more but labour in that which is good Gen. 3. 19. In the sweat of thy face shalt thou eat bread c. Yea Adam before his Fall was appointed his Calling which was to dress the garden Gen. 2. 15. So that it is the Ordinance of God both before and since the Fall of man both in the times of the Old and New Testament that every one should live and employ himself in some honest Calling profitable to Church or Commonwealth The Patriarchs were brought up to be Shepherds So Moses David c. Besides great good comes of this employment of our selves in a Calling For by this means 1. We glorifie God by yielding obedience to his Ordinance 2. We procure much good to our selves sundry wayes 1. By this means and through the blessing of God upon our labour we come to be furnished with necessary maintenance for this life 1 Thess 4. 11 12. Work with your hands that ye may have lack of nothing yea this is a means often to bring plenty and to make us able to relieve others See Ephes 4. 28. 2. By this means onely we come to have true interest to all blessings of this life as meat drink rayment c. 2 Thess 3. 12. We command such that is idle persons that with quietness they work and eat their own bread So that if they labour not it is not their own bread they have no true right to it because they use it contrary to Gods Ordinance not labouring or doing any good in Church or Common-wealth for it The like may be said of all other blessings of this life 3. Labour in a good Calling is a good means to humble our bodies and to keep them in subjection and consequently to quench and restrain sinfull motions and lusts in the mind and Heart as on the contrary pampering the body with idleness is a means to kindle and stir up such sinfull lusts See 1 Cor. 9. the last verse Use 1 Use 1. This reproveth all idle persons whether they be such as have no particular Callings or such as live idly in them Of the former sort are some Gentlemen who spend all their time in eating drinking sleeping and following sports c. But God hath not exempted them from labour in some Calling And though they have Maintenance and living enough and in that respect have no need of labour yet in other respects God will have them labour in some Calling that is fit for them that they may glorify God and do good in Church or Common-wealth and that they may have true right to the blessings of God which they enjoy If our Saviour Christ laboured why shoudl they live idly Again this condemneth the course used by common Beggars from door to door a course flat contrary to Gods Ordinance Again this reproveth such as have a Calling but live idly and negligently in it and this is all one upon the matter as if they had no Calling All such idle persons of what sort soever do walk disorderly 2 Thess 3. 11. living in the manifest breach of Gods Ordinance unprofitable burdens of the Earth neither can they be said to eat their own bread or to wear their own Cloaths or to have any true right to the use of any other Blessings of God in this life but are usurpers of them for which sin God will one day call them to a straight accompt and punish them if they repent not of it in time And in the mean time also the Curse of God hangs over the heads of such for their breach of his Ordinance and for the loss and mis-spending of so much pretious time Great is this sin of Idleness and the cause of many other sins as of Theft Prodigality Drunkenness Uncleanness c. Ezek. 16. 49. Abundance of Idleness was in Sodome Therefore let all take heed of it and such as have bin faulty reform it in themselves Use 2 Use 2. See how necessary for all Christian Parents to look to it that their Chrildren be trained up in some good and lawfull Calling wherein they may afterwards live and employ themselves to Gods Glory and to the good of the Church or Common-wealth This they may learn of Joseph and Mary training up our Saviour in his young years in a painfull Calling So Jacob brought up his Sons to be Shepheards c. This education of Children in a good Calling is as good to them as a Patrimony or Inheritance of Lands or goods yea better to them for Lands and Goods may be lost or forfeited or taken from them or they driven from them by Banishment or Persecution or Wars but in such a case if they have skill in a good Trade or Calling and are fit and able to work in it this they may stick to as a great help yea their Calling alone will maintain them wheresoever they live On the contrary the neglect of this duty of Parents in training up their Children in some good Calling is the main cause that many Children idly brought up prove so lend and Riotous having no good employment nor being fit for any they fall to lend courses Company-keeping Gaming Drunkenness Theft c. Observ 2 Observ 2. Further in that our Saviour lived in the Calling and Trade of a Carpenter this commends unto us the lawfull and warrantable use of this and all such Handi-crafts or manual Trades practised amongst men our Saviour by his own practice hath Sanctified the use of such manual Trades unto men so that they may lawfully use and practice them yea they may have comfort in the use of them so far forth as they use them well and keep a good Conscience in the practice of them And though some do wickedly abuse such Trades yet this proves them not to be unlawfull or evill in themselves neither is it a sufficient reason to condemn the use of them Observ 3 Observ 3. Again in that our Saviour lived in this so mean a Calling we may hence gather That Religion and Holiness may be practised in any lawfull Trade or Profession of life though never so mean Our Saviour led a most Religious and Sanctified life yea such a life as was without all stain of sin and yet he lived sundry years in the mean Trade of a Carpenter The Apostles lived Holily in the Trade of Fishermen which they used even after their Calling Aquila and Priscilla and Paul himself practised Holiness in the Trade of Tent-making Act. 18. 3. and Simon in the
will still shew himself powerful in the Ministery of his own Word and will not suffer the course of it to be stopped by all the policies and practise of the Devil and wicked men against it Let this discourage and daunt all enemies of the Word and make them weary of plotting and practising any thing against the Ministery of the Word or against those that preach or profess it remembring that in so doing they fight against God who will be too strong for them and will prevail against them and punish them too most severely if they repent not of this sin Vse 2 Use 2. Comfort to Ministers of the Word and to all sincere Professors of it Though they see never so great opposition made by the Devil and wicked men against the Gospel of Christ yet let them not fear that either the Gospel or Ministery of it shall ever be utterly abolished Though all the World should conspire against it yet still the Lord will give power to his Word and make it prevail more and more if not in one place yet in another and though for a little time he may suffer the free course of it to be hindred yet he will soon after make it to run and be glorified again as the Apostle speaketh 2 Thess 3. 1. Observ 2 Observ 2. Our Saviour by preaching and working Miracles groweth famous and that even in the Court of Herod yet he sought not his own glory by his Doctrine and Miracles but the glory of God his Father who sent him as he saith Joh. 7. 18. and 8. 49. Hence we learn That the way to true honour even amongst men is to glorifie God by obedience to his will and by doing the duties he requires of us and to be far from seeking our own glory Never was there any so far from ambitious seeking after vain-glory as our Saviour was never any so careful to glorifie God his Father therefore his heavenly Father honoured him somuch even amongst men for though he were despised of some yet was he honourable and renowned among others Here then we see the truth of that 1 Sam. 2. 30. that God will honour such as honour him The truth of this see also in John the Baptist Matth. 3. 5. Use Vse Let this move us to be far from ambitious hunting after our own glory in the world and above all to seek Gods glory in all our wayes walking diligently and faithfully in our Callings and being conscionable in performance of all duties which he requires of us This is the way to true honour before God and men The less we seek our own honour and the more we seek Gods glory the more will he honour us So much of the Occasion of Herod's Opinion touching Christ Now followeth the erroneous Opinion or Judgment it self which he conceived of him which is first laid down in the end of the 14. Verse and afterward Verse 15. 16. it is compared with the different opinions of others whereby the Evangelist sheweth how firmly he was settled in it in that he would not be removed from it by any perswasions or reasons of those that were of different Opinions Touching the Opinion it self it consists of a twofold Errour 1. That he thought our Saviour to be John Baptist raised from the dead 2. That he thought the great Miracles wrought by Christ to have been wrought by John Baptist That John the Baptist was risen c. It is not likely that Herod thought John to be risen in body in such sort as we believe that the dead shall be raised at the last day with the same bodies in which they dyed but he rather spake thus according to the common errour then holden by many touching the dead namely that the souls of the dead do after death enter into other new bodies and so converse again upon earth This was the opinion of many wise Philosophers among the Gentiles as of Pythagoras Plato and others And it is likely that Herod and the Jews under his Government in our Saviour's time were tainted with this errour of the Gentiles Vide Joseph de Bell. Jud. lib. 2. cap. 7. where he writeth of the Pharisees that they were of this opinion That the souls of good men after death did passe into other bodies Vide Bezam in Joh. 9. 2. contra Maldonat in Matth. 14. 2. Quest Quest What moved Herod to think that John was risen Answ The guiltiness of his own Conscience For being guilty of that grievous sin of murdering so innocent and holy a Prophet as John was whom himself feared and reverenced for his holiness in his life-time no doubt but his conscience did much accuse and trouble him for this sin ever after the committing of it and now hearing of the great Miracles wrought by our Saviour and not knowing who he was that wrought them his guilty conscience made him to fear that John Baptist whom he had so cruelly murdered was risen and lived upon earth again and wrought those Miracles and that now he would either seek just revenge upon him or at least that he would more powerfully and plainly reprove his sins then ever before And that it was the guilt of his own conscience and the fear of John's person that moved him thus to think that he was risen from the dead may appear because Verse 16. he doth make mention of his beheading of John and because Luke 9. 7. it is said that he was perplexed or in great doubt when it was said of some that John was risen from the dead Now this perplexity argueth the guiltiness of his Conscience and the great fear which he was possessed with Object Object Luke 9. 7. It is said He was perplexed or in doubt c. How then is it here said by Mark that he directly affirmed that John was risen Answ Answ It is most probable that at first he was in great doubt by reason of the different opinions of others touching Christ but at last the guiltiness and terrour of his conscience made him resolve that it was indeed John Baptist Therefore great works are wrought by him Though John in his life-time wrought no Miracle Joh. 10. 41. yet Herod's guilty Conscience makes him fear that he is now grown more powerful than before c. Observ 1 Observ 1. Here we see that Herod did not only fear John being alive as we shall see Verse 20. but even after he had put him to death the consideration of John's innocency and holiness of life doth strike him with fear and terrour in his Conscience Whence we learn That the innocency and uprightness of God's faithful servants is of great power to strike terrour into their wicked enemies and that not only whilest they are living but even after the death of such servants of God Thus the innocency of Abel did strike Cain with great terrour of Conscience for murdering him and that even after Abel was dead So the innocency of our Saviour Christ bred great
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
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
with men and that they may be well accounted of in the world if they come in company they will do as others do though it be never so unlawful or wicked which they do that so they may be well spoken of and accounted good fellowes kind men c Such forget what is said Luke 16. 26. Wo to you when all men shall speak well of you Well let us look to it that we do not so hunt after mens favour and commendation as to purchase it with shipwrack of conscience Such credit with men is dearly bought which is purchased with the loss of God's favour and wounding of our own Conscience Mark 6. 27. 28 29. And immediately the King sent an Executioner and commanded his Head to be brought and Sept. 16. 1621. he went and beheaded him in the Prison And brought his head in a Charger and gave it to the Damsell and the Damsell gave it to her Mother And when his Disciples heard of it they came and took up his Corps and laid it in a Tomb. HItherto we have heard the Occasions and Preparatives going before the beheading of John Baptist Now the Evangelist setteth down the Fact it self Ver. 27. And the Consequents of it Ver. 28 29. Touching the beheading of John the Evangelist mentioneth three things especially 1. The time when Herod caused him to be beheaded Immediately 2. The manner and means of effecting it He sent an Executioner and commanded his Head to be brought and he went and beheaded him 3. The place where In Prison From the Circumstance of time Observe The diligence and forwardness of the Wicked in committing sin c. Of this before Ver. 25. Touching the manner of executing this Cruell murder of John He sent an Executioner The word in the Originall signifieth one that was of the King's Guard which was near about him one of his ordinary Followers whereby it seems that it was the custom of Kings and great Rulers in those times to imploy some one of their Guard or ordinary Followers and Servants in doing such executions of Death upon Malefactors In Prison This shews how cruelly and unjustly Herod dealt with John in Commanding him to be put to Death presently and that in the Prison it self where he lay bound so that he neither came to his answer in any publick place of Justice nor was suffered to plead his own Cause or speak for his innocency neither had he in the Prison any of his Disciples or others present with him to Minister any comfort to him at his Death Observ 1 Observ 1. See here how the Faithfull Ministers of God are often rewarded in the World for their Faithfulness in their Ministery they are for this Cause not onely hated of the Wicked but most unjustly and cruelly used yea persecuted even unto Death Of this before Ver. 17. Observ 2 Observ 2. From the joynt consideration both of the manner of John's beheading and of the place where he suffered in that he was beheaded as a Malefactor by one of the Kings Guard and that in the Prison after a most vile base and ignominious sort Hence observe That God doth sometimes permit his dear Servants not onely to be put to Death by the Wicked but even to base and ignominious kinds of Death Thus Stephen was stoned to Death And Hebr. 11. 37. some were stoned some sawed asunder some slain with the Sword So we read in the Histories of the Church of sundry kinds of reproachfull Deaths suffered by the Martyrs both in the Primitive Church and afterward in latter times And our Saviour Christ himself suffered the most ignominious and accursed Death on the Crosse Use 1 Use 1. See then that we are not to judge any to be wicked or out of favour with God because they dye some base and ignominious kind of Death Such as have lived well and in the fear of God cannot but dye in the favour of God and be happy after Death whatsoever kind of Death they dye Psal 116. 15. Pretious in the sight of the Lord is the Death of his Saints Though the World and wicked Men think basely of such when they dye because somtimes they are put to base and reproachful kinds of Death as to be Stoned Beheaded Burned c. yet the Lord doth not so think of them but hath them in precious accompt Vse 2 Use 2. Comfort to the Faithfull if God Call them to suffer any vile or opprobrious kind of Death Let them know they are never the lesse in favour with him never the more miserable never the further from Salvation because they dye in such a base manner but they are most blessed and happy if they live well and dye in the Lord what kind of Death soever they dye though never so ignominious or contemptible in it self Revel 14. 13. Many of God's dear Children have dyed such kinds of Death The basest Death that is to a good Christian is no other but a passage to Heaven to a better and eternall Life So much of the beheading of John Now follow the Consequents of it which are two especially 1. The Ignominy and Disgrace offered unto his Head being taken off The Executioner brought it in a Charger and gave it to the Damsell and the Damsell to her Mother Ver. 28. 2. The honour done to the Corps of John by his own Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Touching the former of these It is said The Executioner brought his Head in a Charger This was a most cruell and bloody Fact not onely to cut off the Head of John but also to bring it in a Platter as a Dish to help to furnish Herod's Feast and that presently after it was cut off even before it had done bleeding as is likely This I say was a most cruell and unmercifull Fact and it was a bloody and ruefull Spectacle to behold And he gave it to the Damsell and the Damsell c. This also shews the cruell minds and hard hearts of Herodias and her Daughter in that they are so far from being moved with any pity towards John after he is Beheaded that they delight themselves with the beholding of his Head yet bleeding afresh in the Platter yea they make a scorn and derision of his Head being thus brought in at the Feast and given from one to another Observ 1 Observ 1. See here how fearfull a thing it is for any to be hardned in fin and to be given over of God unto it as Herodias and her Daughter were such are so far from being touched with the feeling of sin or with any remorse for it that they can even delight themselves with sin yea with the fowlest and most hainous sins making but a sport of them But of this I spake before Ver. 25. Observ 2 Observ 2. Further we may here observe that it is the property of the Wicked to exercise cruelty not onely against
People of Genesareth do testify their Faith in Christ by the fruits of love and mercy to their sick Friends and Neighbours Hence gather that true Faith will shew it self in fruits of Love to others that have need of the fruits of our Love Gal. 5. 6. Faith worketh by Love 1 Tim. 1. 5. Charity proceeds and flows from Faith unfeigned Reas Reas Such as are by Faith perswaded of God's Love and Mercy in Christ cannot but love God again and their Brother in and for God and so they cannot but be ready to shew fruits of Love to their Brother for the Lord's sake Vse Use Examine the soundness of our Faith by our true Love and fruits of our Love and Mercy to others 'T is in vain to profess Faith in Christ if we shew it not by Love to our Brethren Jam. 2. 14. What doth it profit though a man say he hath Faith and hath not Works Can Faith save him If a Brother or Sister be naked and destitute of daily Food and one of you say Depart in peace c. notwithstanding ye give them not What doth it profit Particular Observations 1. In that this People shew their Love by bringing the sick unto Christ to be healed we learn that it is a duty of Love and Mercy which we owe to such as are in misery and affliction to afford them our best help and succour whether it be in outward or inward Affliction 1. In outward as in bodily Sickness Pain Poverty c. we are to use all good means for the helping easing and comforting of them 2. In inward Affliction of Mind and Conscience by reason of sinlying heavy upon them We are in this case especially to be helpful to them all that we can Especially we are to afford our help to those that are most near and dear to us to whom God hath tyed us by some special bond of Alliance Kindred neer Acquaintance c. Prov. 17. 17. A Friend loveth at all times a Brother is born for Adversity Job 6. 14. To him that is afflicted pity should be shewed from his Friend Reas 1 Reas 1. We profess to be fellow-Members of the same mystical body of Christ which is the Church And therefore as in the naturall Body the severall Members have care one for another to help each other so should it be between Christians See 1 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reas 2. We our selves are subject to like Afflictions Hebr. 13. 3. Remember them which suffer Adversity as being your selves in the Body Therefore as we would be glad of help from others so should we be willing to assist others Quest Quest How are we to help such as are in misery and affliction Answ Answ 1. By our Prayers unto God to give them Strength Patience Deliverance and to sanctify to them all their troubles c. As this People of Genesareth besought Christ for the sick as is said afterward Jam. 5. 16. Pray one for another that ye may he healed So in all other Afflictions of our Brethren and Sisters we should strive with them by our Prayers to God for them David did this for his Enemies Psal 35. 13. How much more should we for our Friends c. As in our Saviour's time the friends of the sick and of such as were in other miseries brought and led them to Christ with their hands and arms so should we present the afflicted estate of our Brethren unto Christ by our Prayers c. 2. We are to help the afflicted by comforting and strengthning them in their troubles that they may be better able to bear them in due manner with Patience Contentedness c. Isa 35. 3. Strengthen 〈…〉 hands and comfort the feeble knees Say to them that are of a fearfull heart Be strong fear not c. 1 Thâ—â— 5. â—4 Comfort the feeble-minded And to this end we are to visit and come to such as are in Affliction 〈…〉 is offered Mat. 25. When I was sick and in prison ye visited me c. 3. We are to help the afflicted by our best Advise Counsel and Instruction advising and teaching them the best we can how to bear their troubles and how to make use of them 4. We are to provide for them the best outward means of comfort and help which are in our power so far as our Calling requireth especially for those to whom we are in special manner obliged So in time of sickness we are to provide for them necessary Physick and Diet c. As the friends of the sick brought them to Christ and besought him for them c. Vse 1 Use 1. Reproof of such as shew little or no Love or Mercy to others in Affliction outward or inward If themselves be well and in ease health and prosperity let others sink or swim c. But woe to such Amos 6. 6. Some know not how to pray for themselves in trouble much less for others Others come not at their friends and neighbours in sickness and other distresses to comfort them or to instruct or advise them c. Like Swallows which are with us in the Spring and Summer but leave us in Winter See Job 6. 15. My Brethren dealt deceitfully as a Brook c. Others have no care to provide outward helps and comfort for such as are in misery as in sickness c. not for those of their Charge and of their own Families as Husbands Wives Children Servants No care so much as to send to the Physitian for them till they be past Recovery More merciful they are to their beast if it be sick than to their sick Children Servants c. How dwelleth the Love of God in such as shew so little Love and Mercy to others How should they look to find mercy with God and with men in their own miseries when they shew none to others Such do verify that of Solomon The mercies of the wicked are cruell Prov. Vse 2 Use 2. Let us be moved to shew more Love and Mercy to such as are in misery and Affliction remembring that we our selves are in the body and therefore liable to like miseries c. As therefore we would find help in our own troubles so let us help and comfort others as we are able by our Prayers to God by our Advice and Counsel c. Remember that Friend and Brother is born for Adversity Observ 2 Observ 2. In that this People were so diligent and took such pains to run through the Country and to bring the sick in their beds unto Christ Observe that true Christian Love is diligent and painfull in doing Duties and Services of love to others as occasion is offered See this before Chap. 2. 3. Observ 3 Observ 3. In that they took the Opportunities of time and place to bring and present the sick unto Christ we may learn That we ought wisely to observe and take the best opportunities of
case of Conscience supposed by the Scribes and Pharisees touching Children's relieving Parents in their necessity The Case or Question is whether if a Child had sworn or solemnly vowed not to help his Parents he were tyed to help them 2. Their Resolution of the Case or Question by their Doctrine viz. That in this Case the Child was not tyed to relieve his Father or Mother but was free from sin in refusing to do them Good Touching the first Observ 1 Observ 1. See here how great sins and abuses raigned among the Jews in our Saviour's time as open profanation of the name of God by unlawfull and wicked Oaths and Vowes binding themselves by such Oaths to the committing of sin and omission of necessary Duties commanded in the Law of God as the relief of their own Parents I say these grosse corruptions were now raigning amongst this People being not onely practised by the Common sort but also allowed and maintained by the Scribes and Pharisees the Teachers of the Church and yet for all this God had his Church at the same time even amongst these wicked Jews And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine did not separate himself nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God as the Ministery of the Word c. But He and his Disciples usually resorted to the publick Synagogues of the Jews yea He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr Matth. 25. Which manifestly proveth That there may be a true Church of God even in such places where some yea many grosse sins and corruptions do raign and bear sway and that there is no warrant for any to separate from a particular Church because of such abuses and corruptions in it Which therefore condemneth the practise of the Brownists separating from our Church because of the Corruptions in it c. Observ 2 Observ 2. Learn here that it is the property of wicked and ungodly persons such as these Jews here spoken of to vow and swear unto things evil and unlawfull as to the omission of some necessary Duty commanded of God or to the commission of any sin forbidden of God in his Word This is to bind themselves by an Oath to the dishonouring and provoking of God by sin which is a most wicked practice being a gross and hanious abuse of an Oath or Vow and a high degree of taking God's name in vain for which he hath said he will not hold such guiltlesse See more of this Point before Chap. 6. 23. Use Use See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin as to be revenged on enemie c. or on the other side to swear or vow the omission of good Duties as that they will not have dealing again with one that hath wronged them that they will never do good to their Enemy that they will not come to such a Church or hear such a Preacher again because he hath perhaps touched their conscience for some sin which they will not forsake Yea though one should in sudden passion of anger make such a Vow or Oath yet would not this excuse it from being a most hanious sin Observ Observ 3. In that it was wrath and anger conveived against Parents as it is most likely that moved the Children thus wickedly to swear that they should have no profit by them Hence observe How great and dangerous a sin rash anger and wrath is in that it is the Cause of other hainous and grievous sins as of dishonour and open contempt of Parents yea of vowing and swearing not to do them Good c. These weregrievous sins yet it seems that these wicked Children made nothing of them when they were once inraged with anger against their Parents for some discontentment given Prov. 29. 22. A furious man aboundeth in transgression Full of anger full of sin Especially this is true of extream and outragious anger which is nothing else but a short fury or madnesse as the Heathen man could say Prov. 27. 4. Wrath is cruel and anger is outragious Experience shews what grievous sins this raging anger is often the Cause of Is it not the Cause of wicked cursing swearing and of bitter rayling at others Is is not the Cause many times of contention quarrelling fighting wounding yea of actual murder Was it not so in Can's anger Gen. 4. See Prov. 26. 18. Yea how have some good men been overcome of this raging passion and by it thrust forward to very grievous sins See this in David who being suddenly inraged against Nabal vowed his Death and the Death of all his Family 2 Sam. 2. 5. In a word what sin almost is so grievous but one that is thus inraged with furious anger is ready to fall into being tempted to it in his anger Such a one is a fit subject for the Devil to work upon and he may at that time in the midst of his rage fasten any sin upon him and drive him head-long into it Reason Reason This furious passion doth exceedingly distemper the whole man both inward and outward It distempers the mind bereaving a man of all judgment and use of reason for the time It distempers the memory making him forget himself and his Place and Duty to God and Man yea it expelleth all thought of God and of good things As it distempers the inner man so also the Body and every part and member of it making them fit Instruments of sin c. Use Admonition to all to take heed of this hurtfull and dangerous sin of anger and especially of furious wrath being the Cause of so many other grievous sins and laying a man open so wide to the Devil's temptations Especially beware of custom in this sin which is exceeding hardly left If all occasions of sin must be shunned then this as one great occasion Remedies against sinfull anger 1. Remove the causes and occasions of it as pride of heart self-love waywardness niceness and curiosity in small and tryfling matters needless prying into the lives of others familiarity with angry persons Especially labour to mortify the sin of pride in our selves c. 2. Labour by all means to resist and stay the first motions of sinfull anger arising in us either by lifting the heart to God desiring his Grace to repell this passion or by calling to mind some place of Scripture condemning this sin or by departing out of the company where we are if there be no other way Howsoever it be be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion but stay a time till the mind be settled and in better temper Take heed of multiplying words c. 3. Often think of the hurtfulness and dangerousness of this sin being
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
things are true whatsoever things are honest c. think on these things Especially give our selves to meditate on spiritual and heavenly things upon all good occasions Lift up our hearts often unto God as David Psal 25. 1. Have our conversation daily in Heaven by holy and heavenly Thoughts Meditations and Affections This will be a singular means to withdraw our hearts and minds from evill and sinfull Thoughts yea to expel such Thoughts out of our minds c. 4. Keep diligent watch over our outward senses as our Eyes Ears c. which are as Windows and Doors by which evill Thoughts enter into our hearts Job 31. 1. I made a Covenant with mine Eyes c. So much of the first sin which comes out of the heart The second is Adulteries Sometimes put for all sins of the Flesh as in the seventh Commandment The word doth properly signify that sin of Incontinency which is committed by Persons that are marryed or betrothed for Marriage at least one of them I say married or betrothed because the Law of God appoints one and the same punishment of death to be inflicted on him that defileth a betrothed Damosel and upon him that defileth a married Wife Deut. 22. 22 23. Now Adultery is of two sorts 1. Inward of the heart when the heart mind or will is delighted with adulterous thoughts or yieldeth consent to them Mat. 5. 28. Whosoever lusteth after a Woman c. 2. Outward which is expressed in outward speeches gestures or practice 2 Pet. 2. 14. Having Eyes full of Adultery c. Now both these kinds of Adultery may here be understood yet most properly the latter because it is said to proceed out of the heart General Remedies against all sins of the Flesh First Avoid all occasions of these sins As 1. Idleness This occasioned such filthy sins in Sodom See Ezek. 18. 49. And it was the occasion of David's Fall into this sin of Adultery 2 Sam. 11. 2. 2. Pampering of the body with intemperate and excessive Meats annd Drinks This also was in the Sodomites Ezek. 16. So Prov. 23. 31 c. Look not on the Wine in the Cup c. Thine Eyes shall look upon a strange Woman c. Jer. 5. 8. They were as fed Horses in the Morning every one neighed after his Neighbour's Wife 3. The Company of unchast Persons Joseph would not be in the company of Potiphar's Wife Gen. 39. Prov. 5. 8. Remove thy way far from the strange Woman and come not nigh the Door of her House 4. Garish and wanton Attire 5. Obscene and filthy Communication 6. Wanton Gestures Eyes full of Adultery c. The second generall Remedy against sins of the Flesh Get the true fear of God in our hearts and make Conscience of all our wayes before him Then he will keep us from such sins See Eccles 7. 26. Thirdly Love and Delight in the Word of God Prov. 2. 10. compared with the 16th Verse When Wisdom enters into thy heart and Knowledge is pleasant to thy Soul Discretion shall preserve thee c. to deliver thee from the strange Woman Fourthly Be diligent and constant in all spiritual exercises of Prayer Meditation in the Word Hearing Reading c. These are the means to nourish the graces of God in us and to quench and kill unclean Lusts Fifthly Beat down our bodies as Paul did his 1 Cor. 9. ult and bring them in subjection by sparing diet yea if need be by fasting and extraordinary humiliation Sixthly and lastly Joyn Prayer unto God to give us chastity of mind and body that we may possess our Vessels in Sanctification and Honour as the Apostle exhorteth 1 Thes 4. 4. Particular Remedies against this sin of Adultery First Consider the grievousness of this Sin which may appear 1. By the nature of it in it self being a breach and violation of the solemn Covenant of Marriage Prov. 2. 17. called The Covenant of God both because it is made before God solemnly and also unto God as well as to the Yoke-fellow If therefore it be a great sin to break an ordinary Covenant Promise or Vow c. 2. By the grievous Punishment appointed by the Law of God for it which is the penalty of death See Deut. 22. and Levit. 20. 10. and Joh. 8. The Pharisees knew this 3. By the dangerous Effects of it being hurtful and mischievous many wayes and to many Persons at once For the Adulterer sinneth against many at once 1. Against himself and hurts himself most of all pulling down the heavy Curse and Judgments of God upon himself and all that belongs to him and that both in this life and after this life In this life he brings the Curse of God 1. Upon his body and goods Prov. 5. 11. He consumeth his Flesh and Body This Sin breedeth noisome and incurable Diseases in the body oftentimes and that even in great Personages and Job 31. 12. it is a fire to root out a man's encrease yea it brings one to a Morsel of Bread Prov. 6. 26. 2. Upon his good Name great Infamy c. Prov. 6. 33. A wound and dishonour shall he get and his Reproach shall not be wiped away 3. Upon his Soul and Conscience hardning his heart exceedingly and taking away all feeling of Grace breeding also great terrour of Conscience c. Hos 4. 11. Whoredom and Wine take away the heart Therefore 't is hard to repent of this sin See Prov. 2. 19. After this life he pulls down the everlasting Curse of God upon himself for ever in Hell Hebr. 13. 4. Adulterers God will judge 1 Cor. 6. 9. They shall not inherit God's Kingdom See also Prov. 6. 32. 2. He sins against the Soul and Body of the Party with whom he commits Adultery 3. Against the other Parties Yoke-fellow and his own if they be both married breaking the Covenant of Marriage with the one and offering great injury and wrong to the other for which he can never make satisfaction 4. Against the Child begotten in Adultery bringing perpetuall Reproach upon it See Deut. 23. 2. 5. Lastly Against all his own and the other Partie's Children if they have other Children bringing in a bastardly brood among them Let these considerations move every one to an utter hatred of this so foul a sin The second Remedy Let all married Persons labour to preserve and encrease true Marriage-Love between themselves and their own Yoke-fellows This will shut out all unchast adulterous Love to others c. Prov. 5. 18. Rejoyce with the Wife of thy youth let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times and be thou ravished alwayes with her Love To live in state of Marriage will not keep from Adultery if there be not true Marriage-Love Mark 7. 21 c. For from within out of the Heart c. May 19. 1622. THe third Sin to be spoken of is Fornications which word is in Scripture used diversly 1.
Cares and Desires and quench them c. He that giveth Christ and Heaven will He not give Earthly things to his Children He knoweth our wants and hath speciall care of all his See Matth. 6. If he feed the young Ravens cloath the Grasse of the Field c. Therefore 1 Pet. 5. 7. Cast all your care on Him c. Heb. 13. He hath said I will not fayl c. Psal 24. 1. The Earth is the Lord's c. Object Object I have a great Charge of Wife Children c. And the Times are hard and worse may come hereafter c. Answ Answ 1. Charge of Wife and Children is no excuse at all for Covetousness A moderate care onely is to be used and lawfull means to provide for our selves and those that belong to us leaving the successe to God whose Blessing and not our care brings Wealth c. 2. God is able to provide for thy Children as well as for thee and will do it if thou depend on Him by Faith and walk before him in obedience to his Will c. Psal 37. 25. I have been Young and now am Old yet never saw I the Righteous forsaken nor their Seed begging Bread 3. He is also able to provide for us and ours in the hardest Times that can come How did he provide for Elijah in the time of Famine And for David in the Wilderness The seventh Sin coming out of the Heart is Wickedness which cannot here be meant generally of all kinds of Wickedness or Sin for then it should be the same with the other sins named before and after it It must therefore be understood of some special kind of sin and wickedness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Evangelist doth come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly one that takes pains in practise of Sin exercising himself therein diligently and consequently one that is hardned in a sinfull course willfully going on in it Therefore it is so often in Scripture attributed to the Devill whose continuall labour and practise is to commit Sin doing nothing else See Matth. 5. 37. Matth. 6. 13. Eph. 6. 12. So then by Wickedness I take it we are most properly to understand here an obstinate and wilfull going on in a course and practise of Sin when a man gives himself to commit Sin willingly and with greediness delighting in it and making a Trade of it c. Called working of Iniquity and Sin Psal 6. 8. And committing of Sin 1 Joh. 3. 8. He that committeth Sin is of the Devil Called also plowing and sowing Iniquity Job 4. 8. Remedies against this 1. Consider how hainous and grievous a Sin this is for one to harden himself in a wicked course and to go on in practise of Sin c. This is a high degree of Sin yea one of the highest called standing in the way of Sinners Psal 1. 1. It is the peculiar property and mark of the Devil's Children 1 Joh. 3. 8. shewing them to be destitute of all sanctifying grace of God's Spirit This is the proper difference between the Godly and Wicked They both do fall into Sin but the Wicked onely do work wickedness c. 2. Consider how fearfull and dangerous it is for any to be an obstinate Worker of Iniquity in that this pulleth down upon such most certain and heavy Judgments of God in this Life and after this Life Psal 11. 6. Upon the Wicked God shall rain Snares Fire and Brimstone and an horrible tempest c. Psal 68. 21. He will would the hairy Scapl of him that goeth on still in his Trespasses Rom. 2. 5. Such are said To treasure up wrath to themselves against the day of wrath c. Luke 13. 27. Depart from me all ye Workers of Iniquity It is not sin but continuance in sin and obstinate going on in it without Repentance that bring swift Damnation on the Wicked Jam. 1. 15. Sin when it is finished bringeth forth Death 3. Beware of custom in Sin yea in any known Sin For this will harden the Heart and so bring a man to this obstinate Wickednesse to be a greedy Worker of Iniquity Mark 7. 23. All these things come from within and defile the man June 2 1622. THe eighth Sin is Deceipt Fraud or Guil whereof there are two sorts 1. Towards God 2. Towards Man Towards God is that Deceipt or Guil whereby one maketh outward shew or profession of Religion and Holiness but is not answerable in Deed and in Truth to that shew which is made but cometh short thereof having a false and unsound heart towards God Psal 32. 1. Blessed is he whose Iniquity is forgiven c. and in whose spirit is no guil This is the same with Hypocrisy towards God Towards Man Deceipt or Guil is That cunning craft and subtilty whereby one makes shew of love and good dealing towards others yet under pretence hereof hideth malice and unjust dealings of this the Apostle speaketh 1 Pet. 2. 1. Laying aside all Guil and Hypocrisy c. And this is principally meant in this place This Deceipt or Guil towards Men is twofold 1. Inward of the Heart when there is a heart and a heart as the Scripture speaketh that is a double or hollow heart in one man towards another See Psal 12. 2. A common sin in this dissembling Age wherein we live 2. Outward in dissembling Speech and fraudulent practises one towards another Touching dissembling Speech it is when one speaks fair to another and pretends love but intends the contrary in heart Psal 55. 21. The words of his mouth were smoother then Butter but War was in his heart his words were softer then Oyl yet were they drawn Swords And this also is a very common and raigning sin in our times insomuch that we may use the words of the Prophet Jer. 9. 4. Take heed every one of his Neighbour and trust not in any Brother For they will deceive every one his Neighbour and will not speak the Truth they have taught their Tongues to speak lies c. Touching deceitfull practises toward Men they are sundry and manifold Some in the matter of Bargaining and mutuall Contracts and some out of such Contracts In Bargaining and Contracts deceipt is practised sundry wayes I will but briefly mention the principall especially in Buying and Selling. 1. Selling that which is naught and counterfeit for good or mingling good and bad Wares together so as the bad is not perceived and in concealing the faults of that which is sold 2. Selling at too high a rate inhauncing prices for more than the Commodity in equity and conscience is worth 3. Giving day for payment that the price may be inhaunced which is selling of time no better then Usury 4. Ingrossing of Wares and commodites That they may sell at their own prices unto which referr Monopolies 5. Using false weights c. Abomination to the Lord Prov. 11. 1. Hither also referr the deceipt
Answ Answ In that they were too much carryed away and rapt with admiration of the Work or Miracle it self and did not so duly and seriously consider and take notice of the divine Power of Christ by which it was wrought The points of Instruction to be observed hence see before Chap. 6. 51. Chap. 1. 27. Chap. 2. 12 c. Observ 1 The fourth and last Consequent of the Miracle is the effect which that great astonishment brought forth in them causing them to give so good testimony of all the works of Christ That he had done all well c. And this is spoken in commendation of them that they were not onely moved with admiration at the Miracle but that they brake forth into this testimony of it and all the other Miracles of Christ approving and commending them Observ 1. It is fit for us when we take notice of the great and wonderfull works of God not onely to be affected in Heart with reverence and admiration of them but also to testifie the same in words as occasion is offered by giving honourable testimony of such works of God acknowledging and magnifying the same So did this People here give testimony of this Miracle of Christ commending and extolling the same So David in the Book of Psalms often breaketh forth into praise and commendation of the great works of God See Psal 19. Psal 111. Psal 118. c. And he often exhorteth others also to do the like So Elihu Job 36. 37. Chapters Reason Reason This is a speciall honour unto God himself and so he accompteth it when we speak honourably and respectfully of his works praising and magnifying the same Use Vse To reprove such as bury the great and extraordinary works of God in silence or else speak not of them with such Honour Reverence and Respect as is due unto them c. A sign they are not affected in Heart with such due reverence and admiration of them as is fit c. Observ 2 Observ 2. In that our Saviour Christ did so live and carry himself in his Calling and Ministery upon Earth that he procured and had the good word and testimony of men yea of the common People who commended him for doing all things well c. Hence we are to learn by this example to endeavour so to walk and live in our Places and Callings That we may procure and have the good testimony and approbation of men for our good Conversation and not onely the good testimony of the better sort but of all so far as is possible Rom. 12. 17. Provide things honest in the sight of all men Phil. 4. 8. Whatsoever things are true honest c. and of good report If there be any vertue and praise c. 1 Tim. 3. 7. A Bishop should have good report even from without so every Christian As we are first and principally to approve our Life and Conversation to God so we are not to neglect or contemn the good opinion and approbation of Men so far as it may be had and procured with the keeping of a good Conscience Now the good testimony and approbation of Men is procured two wayes especially 1. By walking innocently and uprightly endeavouring to have alwayes a good conscience towards God and Man as Paul did Acts 24. 16. And this innocent and upright walking stands partly in avoiding all known and manifest sins and partly in conscionable practise of all good and holy Duties required of us in the Word of God 2. By a wise and circumspect walking towards all Men even toward those that are without that is the profane and wicked Col. 4. 5. Not giving just occasion of offence to such not that we can walk either so innocently or so wisely as Christ did but that we must endeavour it as far as is possible c. Use Vse For reproof of such as walk scandalously and offensively before men living in grosse and manifest sins and making no conscience of good Duties required in the Word of God in so much that they justly open the mouths of others against them to speak evil of them c. Observ 3 Observ 3. That which is here spoken chiefly of the Miracles of Christ that he did them all well is true in the largest sense of all other actions of his Life upon Earth that he did them all well yea perfitly well not failing any way either in the matter or manner of doing All his Works and Actions were most perfitly good just and holy without mixture of sin in any of them not only his Miracles but his preaching praying conference keeping the Sabbath c. Joh. 8. 46. Which of you convinceth me of sin He fullfilled all Righteousnesse and all Obedience due to both Tables of the Morall Law and likewise to the Ceremoniall Law Rom. 10. 4. Christ is the end that is the perfection or full accomplishment of the Law for Righteousnesse c. Vse 1 Use 1. Comfort to true Believers against their manifold imperfections and faylings in their life and Actions and in the obedience required of them to the Law of God Though we cannot do all things well but in many things we all offend Jam. 3. 2. yea we do nothing perfitly well but our best Actions and Duties are as menstruous Clowts mingled with much Corruption yet this is our great comfort that Christ our Head and Saviour being on Earth did all things well yea perfitly well performing all perfit and full obedience to the Law of God and that for us that we being by Faith ingrafted into him may by his perfit active Obedience and Righteousness be justified before God See Rom. 10. 4. Vse 2 Vse 2. Seeing Christ did all things well as the People here freely acknowledge and yet at other times he was charged and accused by others as an evil Doer as a Friend of Sinners as a Drunkard and Glutton as one that had a Devil c. This may teach all Christians that though they live never so uprightly and innocently yet they must look to be evil spoken of and to be unjustly charged and slandered as evil Doers Therefore when this comes so to pass we are not to be discouraged onely look to this That we so walk and live that we give not just occasion to the profane and wicked to open their mouthes against us c. Finis Septimi Capitis CHAP. VIII Mark 8. 1 unto the 10. In those Dayes the Multitude being very great and having nothing to eat Jesus called his Sept. 15. 1622. Disciples unto him and said unto them c. THE principall parts of this Chapter are these 1. Our Saviour himself miraculously feeding of 4000 with seven Loaves and a few Fishes from Verse 1. unto the 10. 2. His Answer to the Pharisees questioning with Him and tempting Him by seeking of him a Sign from Heaven from Verse 10. unto the 14. 3. His Admonition given to his Disciples to take heed of the leaven of the
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
Pastors clear themselves from being guilty of the blood of Souls if the People perish in their sins for want of admonition Again as this duty is much neglected by Ministers â—o also by many Parents and Masters of Families c. who let their Children Servants and those of their Family run on in known sins without reproving or admonishing them One great cause of such profaness and wickedness now adayes raigning in many Children and Servants that they are given to swearing lying breaking the Sabbath filthy speaking disobedience to Parents and Masters c. Parents and Masters are the cauâ—e who do not reprove such sins in those under their Government Much have they to answer to God not onely for their own sins but for sins of their Children Servants c. Guilty of their Blood if they go on still and perish in such sins wherein they have suffered them without Reproof Let them fear lest God punish both them and their Children and Servants for such sins remaining unreformed through their default How did he punish good Eli for not reproving his wicked son so sharâ—ly as he should have done Vse 2 Use 2. Admonition for all that have Authority and Charge over others to make conscience of this Duty of reproving sin in those of their Charge as Ministers Parents c. Though this be a Duty which bindeth all Christians in some Cases yet especially such as have special Charge of others c. Consider the Reasons before alledged c. Now because it is no easie but a hard Duty to perform aright and so as to do good therefore here some rules are to be observed in reproving sin in others especially in those of our Charge See these rules before prescribed ver 17. hu us capitis Use 3 Use 3. If it be the duty of such as are in Authority and have Charge of others to reprove sin in those of their Charg Then this also teachech all that are under the Charge and â—overnment of others willingly to suffer the Word of Reproof and to submit thereunto and to make a holy and right use thereof shewing themselves ready to reform what is amisse yea to be glad and thankful to such as reprove them If David being a King c. Psal 141. 5. Observ 3 Observ 3. Though Peter were a Disciple and holy Apostle of Christ and consequently very near and dear to Christ even as the other Disciples were as appears in that He calleth them His Friends Joh. 15. 14. yet He doth not forbear to reprove and that sharply Hence we may learn That such as have a Calling to reprove sin in others ought not herein to spare or forbear their dearest Friends but to reprove them and that sharply c. Our Saviour used often at other times to reprove sin not onely in Peter but in the other Disciples also though He loved them dearly So Job did not forbear to reprove his Wife though dear to him Job 2. 10. Paul sharply reproved the Galathians Chap. 3. 1. and yet they were as dear to him as Children to a Mother Chap. 4. 19. So He rebuked Peter to his face though His fellow Disciple Gal. 2. 11. Reason Reason It is a duty of love and therefore to be performed toward our dearest Friends Levit. 19. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour c. q. d. Though he be thy Brother or Neighbour beloved of thee yet thou must not spare or let him alone in his sin but reprove him Prov. 27. 6. Faithfull are the wounds of a Friend that is the sharp reproofs of a Friend Therefore a faithfull Friend is to shew his faithfulness by giving such wounds to his Friend when there is cause Vse 1 Vse 1. See how faulty some are in performance of this Duty of reproving sin in others Some deal partially being forward to reprove and tax the faults of their Enemies but as for their Friends and such as they affect they can pass over and wink at greater faults in them and never admonish or reprove them for the same yea though they be such as they have a Calling to reprove being of their Charge as their Children Servants or others under their Government yet they suffer sin upon them without Reproof like unto Eli 1 Sam. 3. 13. and David 1 King 1. 61. They are loth to reprove sin in their Friends for fear of offending or displeasing them lest they make their Friends become their Enemies But let such take heed how under such pretences they neglect so necessary a duty of love as Christian Admonition and Reproof is How did God punish David and Eli for this The more love we profess to any the farther we should be from winking at their faults and especially from flattering and soothing them therein and the more careful should we be to deal plainly and faithfully with them by Reproof Use 2 Vse 2. See also that one Christian friend should be willing to be reproved by another when there is cause and not to take it amisse but in good part as a token of true love and not of hatred c. Mark 8. 33. And when He had turned about c. Sept. 11. 1625. Observ 4 Observ 4. SEE how far we ought to be from hearkening to the Counsell of such as go about to hinder us from our duty or to entise us to sin so far That we are to shew utter dislike and detestation of the same and of the persons that give us such Counsell Yea though they be our near Friends and though they do it under some fair pretence yet if they go about by their Counsell either to hinder us in doing good or to entise us to evil we are utterly to reâ—ect their Counsell yea to abhorr and detest the same Prov. 19. 27. Cease my Son to hear the Instruction that causeth to erre from the words of Knowledge Our Saviour detested the Devils counsell perswading him to Worship Him Matth. 4. 10. Acts 21. 13. When Paul's Companions and the Breâ—â—râ—n of Caesarea advised and besought Him not to go up to Hierusalem because it was foretold by Agabus That He should there Suffer great Troubles Paul utterly rejected their Counsell yea reproved them for using such perswâ—sions to him in a matter which he knew to be contrary to the Will and Appointment of God So our Saviour detested Peter's Counsell c. Thus when any go about by evil Counsell either to entise us to evil or to hinder us from good Duties we are to reject and detest such Counsell and those that give it yea though they be our Friends and do it under a good pretence Reason Reason By this we are to shew our true love to God and zeal for his Glory viz. by abhorring the Counsell of such as go about to draw us away from God or to entise us to sin against Him Vse 1 Use 1. To reprove such as are so far from detesting such
and patiently to submit to God's Hand afflicting us therefore it must needs be a matter of great necessity for every one of us to learn and practise that excellent Duty of renouncing and forsaking our selves and our own corrupt Nature This must we do if ever we desire to be fit or able to bear Crosses and Troubles willingly contentedly patiently we shall never do this till we first deny and renounce our Naturall Reason Will Affections then shall we submit to God's Will in suffering all that He layeth upon us and not otherwise Yea not only must we deny the corruption of our Nature but Nature it self in some sort we must despise yea hate our own Life c. Doctr. 2 Doctr. 2. That all such as will be Christ's true Disciples and Followers must suffer the Cross that is undergo many and great Troubles and Afflictions in this Life This our Saviour here takes for granted when he enjoyneth all that will follow him to take up their Cross that is willingly to submit to the bearing of it by this he presupposeth that every one must bear it and that this cannot be avoided Joh. 16. 33. Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple 2 Tim. 3. 12. All that will live godlily in Christ Jesus shall suffer persecution Phil. 1. 29. Unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Now these Afflictions are of two sorts 1. Outward in Body Goods good Name c. Sickness Pain Losses Reproaches Slanders c. 2. Inward in Soul and Conscience caused by sense of God's Wrath and Satans Temptations c. Reas 1 Reas 1. God hath so ordained That all good Christians shall in this Life be exercised with the Crosse and Afflictions 1 Thess 3. 3. We are appointed thereunto c. Reas 2 Reas 2. Christ our Head hath gone before us by his example in Suffering many and grievous Afflictions for our sakes and therefore we must follow herein Esay 53. 3. He was a Man of sorrows And ver 7. He was Oppressed and Afflicted c. Now the members must be herein conformable to the Head Rom. 8. 29. So here it is said We must take up our Cross and follow him Reas 3 Reas 3. Afflictions of this Life are the way to the heavenly Kingdom Ergo all that will follow Christ and be partakers with him of that Kingdom must follow him by this way Acts 14. 22. We must through much Tribulation enter into the Kingdom of God Reas 4 Reas 4. The Life of a good Christian in this World is a Warfare that is a continuall fighting with many and powerfull enemies of our Salvation as Satan the World and our own flesh all which do stirr up continuall Troubles against us Ergo we cannot in this Life be without many Troubles and Afflictions As the Life of a Souldier in Wars c. 2 Tim. 2. 3. Suffer hardness or affliction as a good Souldier c. Vse 1 Use 1. To confute such as think they may be good Christians and yet live a Life of ease and peace free from Troubles and Affliction But this is impossible As the Sea cannot be at rest without Waves so neither can the Life of a good Christian be without Troubles It is a Warfare and therefore must needs be full of Troubles c. Therefore if thou wilt be a Follower of Christ never promise thy self a peaceable quiet or easy Life for in so doing thou shalt but deceive thy self This is all one as if a Souldier going to the Wars should promise himself Peace and continuall Truce with the Enemy c. Or as if a Marriner committing himself to the Sea for a long Journey should promise himself nothing but fair Weather and a Calm Sea and that he should meet with no Waves or Storms to beat against his Ship c. what folly were this Much more for a good Christian to promise himself a Life of ease and rest here on Earth c. This is to promise our selves that which God hath not promised us and that is but to deceive our selves Use 2 Vse 2. See what is to be done of us if we professe to be in the number of Christ's true Disciples Make accompt before hand to meet with many and great Troubles in this Life and withall prepare and arm our selves to undergo the same Cast thy Accompts before hand what the profession of Christ will cost thee like a wise Builder c. as it is Luke 14. 28. It is good wisdom to prepare before hand for that which must come If we will be good Christians the Cross must come to us and we must come to it yea we must come under it and bear it every one of us in our time and measure yea we must endure not one or few but many and grievous troubles both outward and inward c. Fightings without terrours within Without bearing the cross we cannot be Christ's Disciples we cannot follow him nor be like unto him or conformable to him our Head If we follow him we must go the same way which he is gone before us which is the way of the cross He first suffered and so entred into Glory so must we through many tribulations enter into God's Kingdom If we will live godly in Christ Jesus we shall be sure to suffer many and great troubles in one kind or other yea in many and sundry kinds in our bodies goods and outward estate in our good Name in our Conscience c. we must look for troubles to be stirred up against us by Satan by the World by Enemies by Friends c. we must look for publick calamities and troubles and for private Afflictions in our Families in our own Persons c. Christianus Crucianus as Luther saith Therefore let us every one make accompt of the cross and of many troubles in this life yea let us daily prepare and arm our selves for the bearing of them when they come even now in time of prosperity Quest Quest How should we prepare our selves for the bearing of Afflictions Answ Answ 1. By often and serious meditation of the Cross and of troubles before they come thinking with our selves before-hand and fore-casting what troubles may come upon us and making them present to us in meditation before they be present By this means we shall come to be the better acquainted with the Cross and so to bear it the more patiently When we have often thought upon it before-hand it will seem the lesse new and strange to us when it cometh upon us For this cause our Saviour Joh. 18. ult telleth his Disciples before-hand that in the World they shall have tribulation that so they might meditate and think of it before-hand and so be the better prepared to suffer it when it should come One cause why many are so unfit to bear Crosses when they come is because they
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
to the temptations of Satan c. On the contrary abstain from fleshly lusts which fight against the Soul 1 Pet. 2. 11. Resist the Devil who goeth about as a roaring Lion seeking to devour our Souls Take heed of doing any thing whereby to endanger the Salvation of our own Souls or to bring upon our selves this great and incoâ—parable loss of our Souls In worldly matters we are very saving and thrifty very careful to prevent all losses and hinderances even the smallest Oh how much more careful had we need be to save our own Soul and to prevent this invaluable and infinite loss of them This is the loss of all losses greater than the loss of all this World if we could lose it There is no loss to be compared with this of our Souls all other are nothing to it Labour to be truly sensible of the greatness of this loss that it may make us careful above all things to prevent the same and on the contrary to use all possible means for the saving of our Souls Then no worldly loss can hurt us or undo us Job lost all he had in this World yet was not undone because he lost not his Soul but that was safe still Mark 8. 36 37. But what shall it profit a Man c. Jan. 15. 1625. Doctr. 3 Doctr. 3. THat all the Temporal good in this World if it could be gained cannot help or do good to him that loseth his Soul that is to him that is deprived of the eternal Salvation of his Soul after this Life What shall it profit a man saies our Saviour if he gain the whole World c. Job 27. 8. What is the hope of the Hypocrite though he hath gained when God taketh away his Soul q. d. What is he the better for all the worldly Goods he hath gained in case that he lose his Soul What good did profane Esau's messe of pottage do him what good did all his worldly Wealth and Honour do him when he had not onely sold his Birth-right but withall had lost his Title to Heaven whereof his Birth-right was a Pledge Gen. 25. What profit was it to that rich Fool Luke 12. to have so much Goods laid up in store and to have his Barns full of Corn when his Soul was taken from him What good did Judas his money do him which he got by betraying Christ when for this he lost his own Soul c Reas 1 Reas 1. He that loseth the salvation of his Soul loseth all communion with God being for ever deprived of his favour and presence as hath been shewed before and so not enjoying God all that is in this World can do him no good Reas 2 Reas 2. He that loseth his Soul is sure to live in everlasting Torments of Hell after this Life and what good then can all that is in this World do him What good did all the rich Glutton's Wealth rich Apparrel and dainty Fare do him when his Soul after Death was in Hell Torments Luke 16. All the Wealth he had could not then help or ease him It could not purchase one drop of Water to cool his Tongue Prov. 11. 4. Riches profit not in the Day of Wrath. Vse 1 Use 1. See here the fearful estate of the Wicked and Reprobate after this Life who suffer the loss of their own Souls All that is in this World can do them no good nor afford them any help or comfort Though in this Life they have enjoyed Wealth Honour fair Lands goodly Houses c. yet after Death and when their Souls are in Hell torments they shall have no benefit or comfort No help by any thing which they formerly enjoyed in this World In their Life time these outward Earthly things were their chief comfort and delight but when they are in Hell all these shall forsake them and no longer stand them in stead or be able to help comfort or ease them at all They shall not have so much as a drop of Water to cool or refresh them in midst of those everlasting Flames not so much as any light of the Sun or of any the smallest Starr to comfort them c. So fearfull and uncomfortable shall their estate be Let such think of this who now live in sin without Repentance destroying and casting away their own Souls so much as lyes in them And let it move them to Repent that they may be saved and not come unto that fearful estate of the Reprobate after this Life Use 2 Vse 2. Admonition to us to beware of hazzarding our Souls and the eternal Salvation of them any way for the gaining of things of this World as worldly Honours Pleasures Profits Wealth c. Take heed of seeking these with the hazzard and losse of our own Souls either by neglecting the means of our Salvation publick or private or by doing any thing whereby to endanger the Salvation of our Souls as by committing sin or making shipwrack of a good conscience Take heed of hazzarding our Souls though we might thereby gain or purchase to our selves never so much Honour Preferment Wealth Pleasure c. Take heed of buying any of these at so dear a rate as the price of our own Souls Remember what is here said by our Saviour What shall it profit a man if he gain the whole World and lose his Soul Think of this when we are tempted to any sin by the hope of worldly profits preferments pleasures c. when the Devil propoundeth these to allure us as he did the Kingdoms of the World to our Saviour Then think with thy self what good shall these things do thee with the loss of thy Soul What shall it profit to get Honour Wealth Credit c. in this Life and after this Life to go to Hell To gain this World and to lose that which is to come To gain this World and to lose our selves yea to lose God and Christ c. Doctr. 4 Doctr. 4. In that our Saviour joyneth these two together The gaining of this World and the losing of a man's Soul and mentions the former as an occasion of the latter We may hence gather That the desire and seeking of the profits and good things of this World is hurtful and dangerous to the Soul hazzarding the eternal Salvation of it Especially when these worldly things are sought over-much or by unlawful means 1 Tim. 6. 9. They that will be Rich fall into temptation and a snare and into many foolish and noysom Lusts which drown men in destruction and perdition c. Luke 8. 14. Riches and Pleasures of this Life that is the inordinate love of them are as Thorns choaking and hindring the saving Fruit of the Word in those that hear it Reason Reason The love of these Earthly things doth steal away the Heart from God and hinder our desire and care of things spiritual and heavenly which concern the Salvation of our Souls See Matth. 6. 24. Vse 1
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
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
wrath and curse of God He deals with the Souls and Consciences of such as he did here with the body of this possessed young man He carries them headlong to the practice of sin and so doth cast their Souls into the fire of Hell even as he did violently throw the body of this party into the Fire and into the Water And as he did reâ—â— and tear the body of this party with grievous pains causing him to fome and gnash his teeth c. So doth he rack and torment the Consciences of wicked men with inward gripings and terrours and makes their Consciences to fome and gnash within them as it were And as he did deprive this party of his bodily senses striking him both dumb and deaf So doth he bereave the wicked of their spiritual senses striking them with spirituall dumbness and deafness c. so as they can neither pray nor speak a word to God's Glory or Edification of others nor yet hear God speak unto them by his Word as they ought c. See then the wofull misery of all such as are thus spiritually possessed of Satan and under his Power in their Souls and Consciences which should move all such to labour for a true feeling of this their own lamentable condition and to use all means speedily to be delivered from this spirituall Power of Satan especially to come duly to the publike Ministery of the Word which is the ordinary means to cast down the holds of sin in them and to deliver them from the Power of Satan c. And it should also move us to pitty and pray for such If we should see one bodily possessed by the Devil and so tormented as this party was would not our bowels yearn Much more then c. See before chap. 5. 1 c. Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not March 4. 1626. HItherto of the first Argument or Motive used by the father of this possessed young man to move our Saviour to shew mercy on him taken from the lamentable misery in which he was Now follows the second Motive from the unability of the Disciples to cast the Devil out of him notwithstanding that he had sought unto them to do it I spake to thy Disciples The reason why he first sought to the Disciples was because Christ himself was at that time absent And they could not Hence it is probable That they did attempt the casting out of the Devil but could not do it c. The cause of this unability in the Disciples was partly their own Weakness of Faith Matth. 17. 20. and partly the Unbelief of the Father and of the Nation of Jews especially of the Scribes and Pharisees in the following Verse Observ 1 Observ 1. That although the Apostles of Christ had the extraordinary Gift and Power of working Miracles conferred on them by Christ for the sealing of their Doctrine as we heard before Chap. 6. 7. yet they could not exercise this Power at all times whensoever they would but then onely when it was expedient when it made for God's Glory and Edification of the People and when they were thereunto moved by special instinct Sometimes it was not expedient neither did it make for God's Glory that they should exercise the Power and Gift of Miracles and sometimes also they were hindred by their own Unbelief or by the Unbelief of others from working those Miracles which they attempted as at this time they were as appeareth Matth. 17. 20. and in this Chapter afterward Hence also we may gather by the way That this Gift of working Miracles was not any Power or Vertue inherent in their own Persons for then they mighâ— have exercised it at all times when they would but it was the divine Power of God and of Christ himself which did work in them and by them as by Instruments So Peter professeth plainly Act. 3. 12. Why look ye on us as though by our own Power we had made this man to walk c. But ver 16. The Name of Christ had made this man strong c. See before Chap. 6. 7. Observ 2 Observ 2. In that the Disciples were hindred and disabled by their own Unbelief and Weakness of Faith that they could not at this time work this Miracle in casting the Devil out of the possessed party we learn that Unbelief or Weakness of Faith is a sin very hurtful and dangerous to the true Saints and Servants of God hindring and depriving them of most excellent priviledges and benefits which otherwise they might enjoy So here the Disciples by their Unbelief deprived themselves for a time of that rare and extraordinary gift of working Miracles utterly disabling themselves for the exercise thereof More particularly the Saints of God do by their Unbelief hinder and deprive themselves of two sorts of benefits or priviledges 1. Of inward and spiritual priviledges which concern the good of their Souls and the life to come as of the comfortable feeling of God's favour and of that measure of inward peace of Conscience and spirituall Joy which they might and should otherwise enjoy if they had more strength of Faith Hence it is that David sometimes felt so little inward peace and comfort and on the contrary so great inward trouble and discomfort within himself as he complaineth Psal 42. and Psal 77. The cause hereof was the Weakness of his Faith even as himself implyeth plainly Psal 77. 10. when he saith This is mine Infirmity Thus also it waâ— with Jonah Chap. 2. ver 4 7. being in the Whale's Belly through Weakness of Faith his Soul fainted within him for a time and he thought himself to be cast out of God'â— sight 2. The Saints of God by Unbelief do oftentimes deprive themselves of those outward and corporal benefits and priviledges which otherwise they might enjoy as of that measure and degree of outward peace and prosperity God's Protection and Blessing in things of this life which they might otherwise enâ—oy yea they may and do sometimes wholly deprive themselves of these or some of these Blessings through their own Unbelief Numb 20. 12. Moses and Aaron by their Unbelief deprived themselves of the great benefit of coming into the promised Land of Canaan to dwell in it And Isa 7. 9. the Lord threatens his People the Jews that if they would not believe his Word and Promise given for their deliverance from their enemies they should not be established that is they should not enjoy the benefir of outward security and safety from those enemies but should be deprived of the same See also Joh. 11. 40. Exemplum Marthae Observ 3 Observ 3. In that the Father of this possessed young man having first brought his Son to the Disciples to be dispossessed and they not being able to help him yet did not forthwith despair of help nor yet give over the use of further means but hereupon made sute unto Christ
used to reform it in them and to work Faith In that Christ himself had so long lived and conversed with them and exercised his ministery among them implyed in these words How long shall I be with you 2. By his great patience and long-suffering towards them How long shall I suffer you Touching the three first Points ye have heard already Now followeth the fourth The sin for which our Saviour reproveth the father of the possessed son and of his own Disciples and especially the Scribes and Pharisees viz. The sin of unbelief He calls them a faithless Generation The meaning before shewed Observ 1 Observ 1. That unbelief in Christ and in his Word and Doctrine is no small sin but hainous and grievous This appeareth in that our Saviour here so sharply reproveth this sin in the father of the possessed child and in his own Disciples and especially in the Scribes and Pharisees crying out against them for the same O faithlesse Generation Rev. 21. 8. Unbelievers are reckoned amongst notorious Offenders as with the abominable and Murderers and Whoremongers Sorcerers c. Heb. 3. 12. Take heed lest there be in any an evil heart of unbelief c. This is one main sin which makes an evil heart Reas 1 Reas 1. It is a sin very dishonourable to God and unto Christ for by it men call the truth of God into question and make him a lyar 1 Joh. 5. 10. He that believeth not God hath made him a lyar because he believeth not the Record which God gave of his Son Reas 2 Reas â—2 It is a sin very hurtfull and dangerous to the persons that live in it And that two wayes 1. It hindreth and keepeth many blessings and good things both Spirituall and Temporall from them which otherwise they might enjoy It hinders them from the pardon of their sins in Christ and from God's favour from inward peace of conscience c. So also from many blessings of this Life yea God's Children It kept Moses and Aaron with many others of the People of Israel from entring into the promised Land of Canaan Heb. 2. 10. They could not enter in because of unbelief So it hindred the father of this child from the benefit of having his son dispossessed of the Devil 2. It provoketh the Lord to bring on them many and grievous Judgments yea layeth them open to all Judgments of God both Temporall and Eternall For so long as they do not believe in Christ they cannot have their sin forgiven but remain in the guilt of them and so are lyable to all Judgments of God Joh. 3. 36. He that believeth not in the Son shall not see Life but the Wrath of God abideth on him Mark 16. 16. He that believeth not shall be damned And Revel 21. 8. Vnbelievers shall have part in the Lake c. Now there are two kinds or degrees of Unbelief 1. That which is in the wicked and unregenerate who are wholly destitute of Faith and in whose hearts unbelief reigneth and beareth sway excluding all true Faith Such was the unbelief of the Scribes and Pharisees and other wicked Jews here reproved so sharply by our Saviour 2. That which is in the Saints and Children of God after their Calling and Regeneration who though they have some measure of Faith yet it is mingled with the contrary sin of unbelief which they resist and strive against and so it is no reigning sin but a sin of infirmity in them A weakness of Faith rather then a want of it Such was the unbelief of the father of this possessed child and of Christ's own Disciples at this time for which our Saviour also taxeth them in this Reproof Now although both these kinds of unbelief are in themselves great and grievous sins yet the first kind is the most grievous and dangerous and therefore of that I speak principally in this place Vse 1 Vse 1. Terrour to such as are guilty of this sin of unbelief and do live in it suffering it to reign and bear sway in their hearts being void of all true Faith in Christ and in his Word having no Faith at all whereby either to believe in Christ and to rest on him for Salvation or to believe and apply unto themselves his Word and Doctrine Many such there be As 1. Ignorant persons having no sound knowledge of Christ or of his Word and Doctrine but being grosly ignorant and to seek in the very first grounds of Christian Religion impossible it is that these should have any true Faith in Christ or in his Word for knowledge is the ground of Faith So long therefore as ignorance reigns in them Unbelieving must needs reign in them 2. All profane and wicked persons who live in gross and notorious sins unrepented of as swearing profanation of the Sabbath contempt of God's Worship and Ordinances Drunkenness Covetousness c. where such sins reign there unbelief must needs reign for Faith and wicked Life cannot stand together Therefore although such persons do profess never so much that they know God and believe in Christ and his Word yet in their works they deny him being abominable and disobedient c. Tit. 1. 16. 3. All close and formall Hypocrites who have a kind of temporary Faith whereby they do in some sort believe and perswade themselves That Christ is their Saviour that the Word of Christ is true and that the Promises of the Gospel do belong to them that they shall be partakers of eternal Life c. But this is not rue or sound Faith grounded on the Word of God or wrought in them by the Ministery of the same but a carnall presumption or vain imagination taken up of themselves with which they delude their own Souls So that these also are to be reckoned in the number of Unbelievers Now fearfull is the state and condition of all these sorts of Unbelievers for they live in a most hainous and grievous sin highly dishonourable to God and most hurtful and dangerous to themselves hindring and depriving them of those blessings both Spirituall and Temporall which the Lord hath promised to his Children and laying them open to the Wrath and Judgments of God both in this Life and after this Life Let all such think of this who have hitherto lived in this fearfull and damnable sin of Unbelief and let it move them speedily to repent of this hainous and grievous sin labouring to come out of it and using all means to have the Grace of true Faith wrought in them especially to come duly to the publike Ministery of the Word c. Vse 2 Use 2. See how much they are bound to be thankfull unto God in whose hearts he hath begun the work of Faith The more fearfull and dangerous the sin of Unblief is the more excellent and pretious is the Grace of Faith Therefore called precious Faith 2 Pet. 1. 1. yea said to be much more precious then Gold 1 Pet. 1. 7. Let this stirr up
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
herein that we should not suffer fear of shame or disgrace to hinder us from so doing Though the Disciples at this time could not but be ashamed of their weakness and unability to work the Miracle yet this hindred them not from coming to Christ in private to seek resolution from him in the matter they doubted of Act. 8. 34. the Eunuch though a man of great place and authority yet was not ashamed to enquire of Philip touching the meaning of a place of Scripture See Act. 18. 26. Use Use See the fault of those who are ashamed to propound or open their doubts or cases of Conscience unto others to seek resolution from them therein thinking that it is or may be some disgrace to them but it is no disgrace at all to learn any good thing of those that are able and fit to teach us Therefore such as are ashamed to ask Questions in Religion and to move cases of Conscience to those that are able to resolve them are herein their own Enemies depriving themselves of that benefit of Knowledge and Comfort which they might by that means reap by others Of the second The time and place when and where they moved this Question to Christ viz. When he was come into the House they asked him privately c. Observ Observ We should take the best opportunities of time and place to confer with others and to seek Instruction and Resolution in those things we doubt of in matters of Religion and in questions and cases of Conscience We should make choice of such times to enquire and learn of others when they are most free and at liberty to instruct and resolve us and when we may with most convenience seek to them and learn of them The Disciples used to come to Christ in private to be resolved in their doubts and to learn those things they were yet ignorant of And Act. 8. 31. when Philip joyned himself near to the Chariot of the Eunuch and hearing him read the Prophet Esay asked of him whether he understood what he read hereupon the Eunuch took the opportunity of time and place to seek further Instruction from Philip. 1 Cor. 14. 35. If Women will learn let them ask their Husbands at home c. that being the fittest time and place for them to confer with their Husbands for private Instruction Mark 9. 29. And he said unto them This kind can come forth c. June 17. 1627. NOW followeth Christ's Answer to the Disciples Question Ver. 29. And he said unto them this kind can come forth c. Here St. Mark according to his accustomed briefness mentioneth onely the latter cause omitting the former This kind viz. of evil Spirits or Devils Quest Quest What kind doth our Saviour mean Answ Answ Some think he understandeth that particular kind of Devils which usually possessed lunatick Persons such as this Child was But it is more probable that he meaneth rather in general such a kind of Devils as is most malicious cruel and outragious and withal such as by God's permission hath for long time held possession in the bodies of those into whom they are entred such as this evil Spirit was with which this Child was possessed even from his Infancy Can come forth by nothing but by Prayer c. that is cannot be dispossessed or cast out by any other means without Prayer and Fasting By Prayer understand extraordinary and most fervent Prayer proceeding from fervent Faith as appeareth in that our Saviour joyneth Fasting with it as a help to stir up the fervency of it By Fasting Understand a religious Fasting which is an Abstinence or refraining from bodily Food and other Comforts of this life for a time for the better stirring up of us to fervency in Prayer But more of this afterward By comparing this place of Mark with Matth. 17. 20. 21. it may appear that our Saviour in this his Answer to the Disciples did alledge a two-fold cause why they could not cast out the Devil 1. Their Unbelief or Weakness of Faith 2. The difficulty of casting out this kind of Devil being such as could not not be cast out without Prayer and Fasting which because the Disciples either could not conveniently or did not at this time use they could not cast out the Devil The difficulty of casting out this kind of evil Spirits is set forth by two things 1. By their Nature and Quality This kind 2. By the extraordinary means required to cast them out viz. Prayer amplified by the Adjunct Fasting Quest Quest Our Saviour Matth. 17. 20. requireth onely Faith in them for the working of the greatest Miracles why then doth he now affirm that this kind of Devils could not be cast out without prayer and fasting Answ Answ In requiring Faith he doth not exclude prayer but include it as an inseperable effect of Faith and a special means to excite and stir it up the more And because he speaketh here of a most malicious kind of Devils which were so hard to be cast out therefore he requireth not onely prayer but extraordinary and most fervent prayer joyned with fasting thereby implying what kind of Faith was required viz. A powerfull and effectuall Faith c. In the words consider two things 1. The distinct nature of this evil Spirit being so malicious c. 2. The means required to cast him out Prayer not ordinary but extraordinary with fasting Observ 1 Of the first Observ 1. Hence gather That although the evil Angels or Devils are all of them most wicked and malicious Enemies of mankind yet some of them do exceed others in malice and wickedness at least they do more exercise and shew their wickedness and malice by God's permission and sufferance As there is difference of Power and Authority amongst the Devils for there is Beelzebub the Prince of Devils and there are others that are his Underlings or Inferior Vassalls and Slaves So it is probable also That there is a difference amongst them in regard of malice and wickedness Though in themselves they are all alike malicious yet God doth more restrain this malice in some than in others Matth. 12. 45. The unclean Spirit being gone out of a man and afterwards seeking to enter in again is said to take with him seven other Spirits more wicked then himself c. Vide Lys Harmon Observ 2 Observ 2. Where the Devil hath held possession for long time he is so much the more hardly dispossessed and cast out So here having possessed the body of this child from his Infancy he could not be cast out by the Disciples without prayer and fasting True also of such as have been Spiritually possessed by him for long time who have long lived in Sin c. Jer. 13. 23. Vse Use Beware of custom in Sin c. Of the second The means of casting out this kind Prayer c. Observ 1 Observ 1. Our Saviour shews here That prayer unto God was necessary to have been
as that which is done to him is accounted as done to Christ himself Therefore we are to do service to our neighbour by love Vse 1 Use 1. To reprove such as disdain or think much to do any mean or base office of love to their brethren especially to those of the meaner sort As to visit them in sicknesse or other distresse to relieve and help them in their miseries and necessities c. Many think it a disparagement to them to stoop so low as to perform these and such like offices of love and mercy to others But this shews want of true humility and charity which if it were in them at least in that degree as it should be it would cause them to think no duty of love too mean or base for them to perform for the good of their brethren Others again are all for themselves so given to serve themselves and their own turn to seek their own profit c. that they regard not to serve others by love The common sin of these times Vse 2 Use 2. It must teach and move us willingly to humble and abase our selves so far towards others as to make our selves their very servants in humility and love being ready and forward at all times to do the meanest office and duty of love and mercy for the good of our brethren especially if it be to further the spiritual good and salvation of their souls To this end consider that God hath created us and sent us into this world to this end that we should not live to our selves or serve our selves and seek our own good onely but that we should serve God in serving our brother and neighbour See therefore that we make conscience so to do Shall Christ Jesus the Son of God so far abase himself as to become a servant to us for our good and salvation and shall not we much more become one anothers servants in humility and love Mark 9. 36 37. And he took a Child c. Aug. 12. 1627. IN the former Verse we heard how our Saviour did by way of Precept or Admonition teach his Disciples the practice of true Humility shewing what was to be done of them if they desired to attain to true honour and preferment above others viz. That they must abase and humble themselves one below another by the practice of Humility c. Now in these two next Verses he confirmeth the same Doctrine by a reall Type or example of humility which he took occasion to set before their eyes viz. the example of a young Child which he took and set in the midst of them that by beholding him they might be the more moved and perswaded to labour and strive to the true practice of humility one towards another Quest Quest Why did he propound and set before them this example or pattern of Humility in the young Child Answ Answ Because he knew that it was the nature of man to be much more moved and affected with visible and â—ensible exampleâ— set before them than with bare words or Precepts onely when they are to be taught any point of Christian Doctrine or practice and therefore this Doctrine of Huâ—ility being a Doctrine so needfull for them as we have heard before and yet so hard to practice he doth teach it and urge it to them not onely by Precept but also by this visible example of a young Child set before them Observ Observ Hence gather the excellent use of the Sacraments of the Church for the better confirming of our Faith in Christ in that those sensible signs and Seals of Gods Covenant being added to the Word are more apt to affect us then the bare Word and Doctrine of Christ alone For by the Sacraments the Doctrine of the Word is made sensible not onely to our ears but even to our eyes hands taste c. and so is the more apt to affect us and to confirm Faith in us Therefore here take notice of the goodness of God towards us who knowing how apt we are to be led by outward sense and how hard we are to believe his Promises unless we do after a sort outwardly see and taste and handle them as it were therefore he hath herein condescended to our weakness in giving us not onely his Word but also his Sacraments as outward sensible signs and seals of the truth of his Word the more to help our Faith Let us be truely thankfull for this mercy and shew it by our reverent estimation of the Sacramentâ— and by our Religious and Conscionable use of them as occasion is offered Now more particularly in the words consider two things 1. Our Saviour's propounding or setting before hâ—â— Disciples this lively pattern of humility in the young Child which he took in his arms c. 2. His application of that example or making use of it to his present purpose for Instruction of his Disciples In that he takes occasion thereby further to commend and urge unto them the practice of true humility ver 37. Of the first In propounding this example to them he used a twofold action or gesture 1. He took the child in his arms 2. He set it in the midst of them He took a Child It is most likely it was some Child that was in the house where our Saviour and his Disciples now were in Capernaum Now he took the Child into his arms as appeareth in the words following which seem to be spoken by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelist mentioning that last which was done first for he did first take the Child in his arms and then set him in the midst of them Now in that it is said he took him in his arms this shews it was but a small and young Child and so he is Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child Matth. 18. 2. yet not so little or young but that as it seemeth he was able to stand and to go alone for in the sâ—me place of Matthew it is said that our Saviour called the Child unto him and set him in the midst of them Observ 1 Observ 1. Christ's special love and Affection to Mankind which was so great that he testified and shewed it even to young Children as here and at other times by admitting them into his presence and company setting them beside him Lukâ— 9. 47. taking them up into his arms and putting his hands upon them and blessing them as cap. 10. 16. And ver 14. he was much displeased with his Disciples for going about to â—inder the young Children from being brought unto him All this shews his great love and affection which he did beaâ— even unto little Children much more unto man-kind in general but especially unto his true Church This love to mankind and especially to his Church Christ Jesus shewed by manifold effects of it while he lived on Earth but especially by laying down his life for us Joh. 15. 13. So 1 Joh. 3. 16. Hereby perceive
spiritual good For if they should speak evil of such their own conscience must needs convince and stop their mouths besides that they should also by this means plainly accuse and condemn themselves as very unthankful against such persons by whom they had reaped so much good Therefore in these respects it is not an easie matter for any to reproach slander or speak evil of such by whose means they have been partakers of great good Not easie for a people to speak evil of their own Pastor and Minister or of any other by whose Ministery they have been converted or confirmed in grace by whom they have gained much spiritual instruction knowledg comfort c. Not easie for Subjects to speak evil of their Magistrates and Governours by means of whose Government they reap so great benefit Not easie for Children to speak evil of Parents Servants of their Masters c. For if they should both their own conscience and others that hear them must needs condemn them of unthankfulnesse Vse 1 Use 1. See then the unthankfulness and wickedness of such as having reaped great good and benefit by others yet are not ashamed to speak evil of them as of their Ministers Parents c. How unthankful and unnatural are these worse than some brute beasts who are mindful of benefits bestowed on them and will not easily be drawn to hurt such as have done them good The dogg will not bark against his Master that feedeth him ◠Yet some men that profess to be Christians stick not to open their mouths against such as have been and are instruments of the greatest good that may be to them even of saving their souls c. So some children stick not to speak evil of their own Parents from whom they have received their being and education Unnatural children condemned by light of Nature and much more by the Word of God So some Servants are so ungrateful as to speak evil of their Masters in whose service they have gotten much good c. Use 3 Use 2. If it be so hard for any to speak evil of those by whom they have received much good then it is much more hard to do evil unto such as have done us great good yet even such ungrateful persons are to be found now adayes c. Use 2 Vse 3. See what to do if we would keep others from speaking evil of us Labour to do them all the good we can Then they cannot lightly or easily speak evil of us or if they do they shall be convinced and condemned of their own consciences as unjust slanderers and most ungrateful persons against us Besides that the good we have done them shall be a testimony against them to convince and stop their mouths Now followeth the second reason alledged by our Saviour Why he would not have his Disciples forbid the party any more who cast out devils in Christ's Name viz. because he being no direct enemy to Christ was to be esteemed a friend and well-willer unto him and his doctrine which he proveth by this proverbial sentence Verse 40. He that is not against us is on our part He that is not against us That is Whosoever doth not shew himself to be a direct enemy to me and you and to that doctrine which we teach and profess He is on our part That is he is a friend and well-willer to us and our doctrine and is so to be esteemed as one that standeth for us Now this sentence is not to be understood generally and absolutely of all sorts of persons as if every one that doth not shew himself an open enemy unto Christ and the Gospel were therefore indeed and truth a friend unto the same but it is to be understood of such persons who do not onely not shew themselves direct enemies to Christ and the Gospel but do also some way or other shew themselves to be friends and favourers of the same though perhaps not so openly or manifestly as they should do These are to be accounted as friends to Christ and the Gospel Quest Quest How doth this sentence agree with that which our Saviour uttered at another time to the Pharisees blasphemously charging him to cast out devils by Belzebub He that is not with me is against me c. Matth. 12. 30. Answ Answ Well enough 1. If we distinguish of the persons of whom our Saviour speaketh there and here For there he speaketh of such as were in truth enemies of Christ as the Pharisees or such like and yet would make shew of being his friends or favourers at least sometimes But here he speaketh of such as are indeed friends and favourer◠of Christ and the Gospel and do some way or other shew and approve themselves so to be although perhaps as yet they are but weak and imperfect Christians and therefore not so forward as they should be in the publick or open profession of Christ and the Gospel 2. This sentence of our Saviour in this place is so far from contradicting that before uttered Matth. 12. that it doth rather necessarily follow from the same and so serveth to confirm it For if every one that i◠not with Christ be against him then on the contrary it must needs follow that every one who is not against Christ is with him So that by both Sentences our Saviour implyeth this that there is no mean or middle way between being a friend and being an enemy to him and the Gospel He that is not a friend is an enemy et contrà c. Observ 1 Observ 1. How good and gracious a Lord and Master Christ Jesus is toward us his servants in that he doth accept in good part of those duties and services which we perform unto him though they be joyned with much weakness and imperfection So here This party who by invocation of Christ's Name did cast out devils being one that made some kind of profession of Christ and of his doctrine as is most probable although he was not so zealous and forward in this profession as he should have been yet our Saviour did not for this cause reject him but accepted of that weak and imperfect profession which he made accounting him in the number of his disciples and of those that were friends to him and his doctrine c. So he accepted of Nicodemus his coming to him in the night-time Joh. 3. Though it was a great weakness and imperfection in him to make such a timorous profession of Christ being ashamed to come to him in the day-time yet our Saviour did not for this cause cast him off but graciously conferred with him and instructed him c. Vse Use Great comfort to true and sincere hearted Christians Though they feel many wants and imperfections in their obedience and services which they perform to Christ yet he will not reject them for the same but doth graciously and mercifully accept of their weak endeavours in his service so far forth as their hearts
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
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
or chiefly to the poorer and meaner sort and that few or none of the greater sort are Converted or Called by it he is not to be troubled or discouraged at all hereat but to go on chearfully in his Ministry being glad and thankfull to God for the fruit of his labours in the poorer sort though he see little or none at all in those of higher place or degree Vse 2 Vse 2. See that poverty and meannesse in the World is no hinderance to Religion or to the imbracing of the Gospell and so no means to keep such from the Kingdome of Heaven but a furtherance rather which is matter of comfort to the poorer sort not to be discouraged with their Poverty nor to be discontented or out of love with their estate c. Vse 3 Use 3. See how little cause there is for Christians to affect or seek after worldly greatnesse honour or high places seeing these are no help at all but rather a hinderance to men in imbracing the Gospel and in profiting by the Ministry of it Great places have great temptations and snares accompanying them whereby they are apt to be intangled and hindered in receiving the Gospell and profiting by the Ministry of it from which snares and impediments the meaner sort are much more free 1 Tim. 6. 9. They that will be Rich fall into temptation and a snare c. So also they that will be honourable or men of great place or account in the World c. Which therefore should move us not to affect greatnesse in the World but rather a moderate and mean estate and to content our selves herewith Use 4 Use 4. To humble great men of the World and pull down their Pride teaching them to deny themselves and their worldly wealth honour greatnesse c. Observ 2 Observ 2. In that these Pharisees who by their great place Calling and accompt which they were in amongst the Jews should have bin most forward to favour countenance and defend Christ and his Doctrine they on the contrary were most forward here to shew envy and malice against him by tempting him with this intricate question that so they might ensnare him and so confound and disgrace him Hence we learn that such as for their high places Calling and Dignity in the Church should be the greatest friends and favourers of Christ and the Gospell they are oftentimes the greatest and most dangerous enemies of both See before chap. 7. ver 1. Of the second the question it self Is it lawfull for a man c. They do not mean whether it were lawfull to do this at all or in any case for in the case of Adultery the matter was clear that it was lawfull and our Saviour had before taught as much Matth. 5. 32. whereof it is likely they were not ignorant But the meaning of their question is whether it were lawfull for a man to put away his Wife for any other cause or causes besides that of Adultery and especially whether it were lawfull to do this for those common and ordinary causes of dislike and haâ—red for which the corrupt custome of the Jews was in those times to put away their Wives as may appear Matth. 5. 32. where our Saviour condemneth that practice Now to this corrupt custome and practice then in use the Pharisees do here allude as may more plainly appear Matth. 19. 3. whether the question is thus propounded Where it were lawfull for a man to put away his Wife for every cause That is for every such common and ordinary cause or occasion of haâ—red dislike or discontentment conceived against her as the manner of the Jews was then to do where we may see how far these Hypocritical Pharisees were swayed in their Judgment by that corrupt custome of the times wherein they lived in that by this means they were brought to make a question of this matter which was in it self so gross and absurd that they might well have bin ashamed to make any question at all of it It may also be gathered from ver 11. that in this question there was another included viz. whether after Divorce the Husband might marry with another Wife although this is not expressed by them Observ 1 Observ 1. That gross Hypocrites and such as have no truth of Religion in them but are enemies of it may be and are forward sometimes to ask questions about matters of Religion such as have no good Conscience in themselves may be ready to put questions and cases of Conscience to others So these Pharisees to our Saviour here and so at other times Matth. 22. 17. they asked his Opinion Whether it were lawfull to pay Tribute to Caesar or not And ver 23. The profane Sadduces came and asked him Whose Wife that Woman should be in the Resurrection who had bin married to seven brethren successively one after another And ver 35. one of the Scribes asked him Which was the great Commandment of the Law See Joh. 1. 19. Use Use See by this that although it is in it self a good and commendable thing in Christians to be forward in moving questions about matters of Religion so that they be necessary and profitable questions yet this is no infallible mark of a good or sound Christian for even gross Hypocrites may do it and do oftentimes Therefore let none please themselves too much in this custome or practice of a king questions of the Ministers of God or others touching matters of Religion but look with what mind and affection thou dost propound or move such questions or cases of Conscience whether with an humble and teachable mind desirous to learn and to rest in such true and sound answers as are given thee out of the Word of God Look at the intent and purpose of thy heart in moving such questions whether thou do sincerely aim at the â—lory of God and Spiritual edification of thy self and others in the sound knowledg of Gods will and Conscionable obedience to the same If if be so thou mayest have comfort by this thy forwardness to ask questions touching Religion and cases of Conscience and not otherwise Observ 2 Observ â— That the common custome of the times in any sin or unlawfull practice doth bring men at length to make question of the lawfulness of those things whereof no question ought to be made yea to think such sins to be no sins c. So here the corrupt custome of the Jews in this unlawfull practice of putting away their Wives for every small occasion of dislike did bring them at length to make question of the lawfulness of this practice yea to think it lawful and therefore these Pharisees come and move this question to our Saviour and they so move it as that they seem in their Judgment to incline as no doubt but they did unto the common Custome and practice then in use Therefore Matth. 19. 7. they urge our Saviour with the Authority of Moses for the justifying of this
unlawful practice The like may be said of Polygamy or the marrying of many Wives at once which being in it self a sin yet by common custome therein the Fathers of the old Testament were brought to make question of the lawfulness of it yea to think it lawful for so no doubt but they did common custome breeding a common error and the common error breeding a common ignorance in those that practised this sin So Fornication among the Gentiles by common custome came not onely to be questioned whether lawfull but to be holden as no sin In the times of the Antient Fathers of thâ— Christian Church there were sundry corrupt customes and practices in use which by reason of the commonness of them grew not onely to be questioned whether lawfull but also to be holden and reputed so to be as Praying for the dead giving of the Communion to young Children deferring of Baptism till sickness or old age c. So in our times there are many unlawfull and unwarrantable practises in use which by reason of the common custome of the times are grown now to be questioned as touching the lawfulness of them whereas there ought to be no question of them yea not onely to be questioned but to be holden lawfull For example the custome of profane swearing especially of some common Oaths as by Faith Troth c. the Custome of drinking Healths the practice of mixt dancing of men and women together of usury c. Vse Use See how dangerous it is for us to follow the common customes and practices of the times and places where we live farther than they are good and warrantable For by this means we may soon be brought not onely to err in practise but also to be corrupted in Judgment so as we shall begin to make question of the lawfulness of such things as are simply unlawfull and whereof no question ought to be made at all yea we shall be so blinded and besotted as to think some gross sins to be no sins c. Take heed therefore how we follow or lean too much to the common customes of the times and of the common sort amongst whom we live make not the custome of the times or example of the multitude but the Word of God the rule of thy life Remember Exod. 23. 2. Thou shalt not follow a multitude to do evill c. And Rom. 12. 2. Be not conformed to this World c. but prove what is the good acceptable and perfect will of God Great is the force of evill custome especially when it groweth common and ordinary amongst many or the most part of men in the times and places where we live it is able not onely to pervert us in life and practice but also to blind and beâ—ot us in Judgment causing us to make question of the lawfulness of things utterly unlawfull wicked and sinfull yea to think sins to be no sins at length when they are so commonly practised c. Such evill customes are like to Epidemical diseases which where they once begin to prevail are apt to over-run all or most part of the people in those places or like wild Fire apt to lay hold on every thing that comes near it Therefore let us beware of being infected with the contagion of such evill customes and practises though never so common Take heed this dangerous Wild-fire lay not hold on us To this end Pray unto God to keep us upright and blameless in these evill times that we may separate our selves from the common corruption that is in the World through lust as the Apostle saith and that we may shine as Lights in the midst of a perverse Generation amongst whom we live Of the third The end these Pharisees aimed at in propounding this question unto Christ To tempt him Tempting him See before chap. 8. 11. That is in way of tempting proving or trying him or to the end they might prove and try what he would answer and so by his answer might some way or other ensâ—are and entrap him if it might be and that which way soever he answered whether affirmatively or negatively For if he answered affirmatively then he should contradict himself and his former Doctrine Matth. 5. 32. And besides he might seem to be a Patron of sin in defending the common abuse of Divorces amongst the Jews If he answered negatively then they thought they should have matter enough against him for seeming to cross the Doctrine of Moses as also for opposing himself against the common practice of the times which they thought would bring him into hatred with the people Observ 1 Observ 1. See here that although Hypocrites and enemies of Religion may sometimes be forward to move questions touching matters of Religion yet not with any good mind or to any good end but alwayes to some evill end and purpose as either to tempt and prove others and to ensnare or entrap them by their answers and so to bring them into trouble or into disgrace before men as here the Pharisees and Matth. 22. 15-35 See Luke 11. 54. And Joh. 8. 6. or else in way of ostentation to make shew of their knowledg in the Scriptures or that they may seem Religious c. To some such evill end they use to propound questions of Religion or cases of Conscience to others not with a mind to profit or to learn of others or so as to rest in the true anâ—wers given according to the Word of God but for such sinister ends before mentioned Use Vse For admonition to take heed it be not so with us that we do not propound or move questions of Religion or cases of Conscience to others whether to Ministers of the Word or to other Christians to such evill corrupt and sinister ends as to try and prove others or to entrap them and bring them into trouble or disgrace especially good men nor yet to make shew of our knowledg As it is a good and commendable thing to ask questions and to move conference about such matters of Religion in due time place and manner so it is an Hypocritical and wicked practice to do this with a corrupt mind and to such evill ends and purposes as are before expressed The better the practice of moving such questions of Religion is the greater sin it is to abuse it by making it a Cloak and cover under which to hide evill corrupt or malicious intentions and purposes Therefore take heed of this Hypocritical practice and let it be our care not onely to be ready and forward in asking questions of Religion but especially to see we do it with a sincere mind and intention with a desire either to learn or to teach others and instruct them in the true practice of Religion Observ 2 Observ 2. That it is the property of grosse hypocrites and wicked men to hide evill intents and practises under a shew and pretence of Religion These Pharisees made shew of Religion and conscience in coming
to our Saviour to put this case of conscience to him Whether lawfull for a man c. but under this pretence they did hide a malicious intent and purpose to tempt our Saviour and to entrap him by his answer to them So at other times they used to cover and cloke their wicked purposes and practises with a shew of Religion and Holiness Matth. 23. 14. Ye devour widows houses and for a preâ—ence make long prayers c. Thus wicked Balaam Num. 23. 1 c. under pretence of offering a solemn Sacrifice and of going to consult with God did hide his wicked purpose of cursing Gods people Thus wicked Jezabel 1 King 21. under pretence of a Religious Fast caused Naboth to be falsly accused and put to death that Ahab might have his Vineyard Use Use Let this hypocritical and wicked practice be far from every one of us who professe to be the true servants of God Of all sins take heed of those that are practised under pretence of holiness and Religion Dissembled holiness is double iniquity It is a great sin and offence against God to defraud or oppresse others to speak evill of others or to slander and backbite others c. to wreck our malice or wrath against others these are every one of them great sins and offences against God but never so offensive and dishonourable to God as when they are practised under a colour and shew of holiness Religion or zeal for Gods glory For the more excellent a thing true Religion and Zeal is the more haynous and odious is it before God for any to abuse it as a cloke and cover for sin Let every one therefore fear and take heed of this high degree of hypocrisie and wickedness as being most odious to God and Man Mark 10. 3 4. And he answered and said unto them What did Moses command you Febr. 3. 1627. OF the first part of the Disputation between our Saviour and the Pharisees touching divorcement of Wives we have heard Verse 2. namely of the question propounded by them unto our Saviour touching this matter Whether it were lawful for a man to put away his Wife viz. for such small causes or occasions of dislike or discontent for which the custome of the Jewes in those times was to put away their Wives Now followes the second part of the disputation viz. our Saviour's answer to that question of the Pharisees which answer is made by way of propounding another question to him demanding of them what Moses did command them touching this matter Verse 3. He answered and said unto them What did Moses c. That is What is the written Law of Moses or rather of God by Moses touching divorcing or putting away of Wives Now this question he asketh of them not that he was ignorant of the Law of Moses touching this matter but because they propounded the question to tempt and entrap him and so to bring him into disgrace and dislike or hatred with the people therefore to prevent this their malicious purpose he doth not give them a direct answer presently in his own name but refers them for an answer to the Law of Moses that is to the authority of the Scriptures and the rather because they professed great knowledg in the Law of Moses and that they did highly esteem of the same And this he did also to give occasion by this question to further conference and discussing of the matter Quest Quest Why doth our Saviour answer them at all seeing he knew them to be grosse hypocrites and malicious enemies and therefore as it may seem to be unworthy of an answer Answ Answ 1. To convince and stop their mouths and lest by his silence he should give them occasion to insult over him as if he either could not or durst not answer them according to that of Solomon Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit 2. For the better informing of the multitude and of his own disciples being present touching this matter and the rather because his disciples were as yet to seek and not thoroughly resolved in it as appeareth by their asking him again of it afterward in the house Verse 10. Therefore our Saviour in answering these Pharisees had not so much respect to them as to the good and edification of his Disciples and the multitude who were teachable Observ 1 Observ 1. Though it be not alwayes fit to answer profane and wicked men which are open and known enemies of Religion when they propound captioâ—s questions to us about matters of Religion onely to entrap and ensnare us for sometimes silence is the best answer to such as Solomon saith Prov. 26. 4. Answer not a fool c And our Saviour forbids us to give holy things to dogs c. Matth. 7. yet sometimes it is expedient and necessary to answer such both for the convincing and stopping of their mouths and also for the benefit and good of others who perhaps are present at such times and may reap good by our answers and lastly for the discharge of our own conscience lest we should in such cases be wanting to the truth in giving testimony unto it Observ 2 Observ 2. In that our Saviour dealeth so wisely and circumspectly here in answering the captioâ—s question of the Pharisees not answering them directly in his own name lest he should minister occasion of cavilling to them but referring them to Moses Law for answer asking what Moses commanded in this caseâ— and so opposing their question with another question the better to convince them hence we are to learn the like wisdom and prudence in framing our answers to such malicious and crafty enemies of Religion if at any time they shall come upon us with such intricate captious and â—nsnaring questions seeking advantage against us to bring us into trouble or to bring us and the truth if self into disgrace Here we must remember to be wise as Serpents in answering such malicious and politick enemies of the truth and not onely in our answers but in all our conference with such to be careful and wise so to order it that we give them no advantage against our selves or the truth it self This wisdom our Saviour teacheth us here by his manner of answering these Pharisees coming to tempt him with a question So at other times as Matth. 22. 21. when they went about to entangle him by the question of paying tribute to Caesar he answered them so as they could take no advantage bidding them to give unto Caesar the things that were Caesars c. The like wisdom was practised by the Martyrs when they were brought before authority and their enemies went about to entrap them by captious questions c. Observ 3 Observ 3. In that our Saviour referreth these Pharisees here unto the written Law of Moses that is unto the Scriptures for answer to their question thereby he teacheth them and us that the
proving it unlawfull for such as are lawfully Divorced for Aâ—â—â—tery to marry again that the contrary may be gathered from hence For if it be a sin for the husband or wife to marry again after Divorcement for other causes except Adultery then it is no sin to marry again after Divorcement for Adultery So that this place makes not for but against this gross errour of the Papists which errour touching restraint of Marriage after Divorcement the Pope by his Canon-Law maintaineth to the end that he may get the more money for granting dispensations to marry in such cases as reverend Dr. Fulk observeth in his Confut. of Rhem. Testam upon Matth. 5. 32. Now this that marriage after Divorce for Adultery is lawfull especially for the Innocent party may further be proved by two Reasons 1. Because otherwise the innocent party should be punished for the others offence c. 2. God hath ordained marriage for a remedy against incontinency for all persons 1 Cor. 7. 2. See Perk on Matth. 5. 32. The words being thus explained and cleared from this corruption of the Papists we may in them consider two things 1. A twofold sin condemned by our Saviour in married couples 1. Unjust Divorcement or separation of themselves one from the other for any cause except Adultery 2. Marrying again with others after such Divorcement The second thing in the words is the censure passed by our Saviour upon this twofold sin especially upon the latter and such as commit the same affirming them to be guilty of Adultery against their former wife or husband which they so unjustly put away and marry with others afterward Observ 1 Observ 1. That it is utterly unlawfull for man and wife to be separated by Divorcement one from the other for small or leight causes yea for any cause whatsoever excepting onely for the sin of Adultery committed by either of them after marriage The Doctrine of our Saviour in this place condemns it as a great sin yea as the sin of Adultery in the husband to put away his wife and in the wife to put away her husband by Divorcement for leight causes yea for any cause except Adultery For the clearing of this two things are to be shewed 1. That Divorcement is not simply unlawfull or forbidden by the word of God but permitted and allowed in some case viz. in the case of Adultery 2. That it is not Lawfull in any other case Of the first It is presupposed by our Saviour here that there may be a just cause of Divorcing man and wife a-sunder viz. the sin of Adulâ—ery committed after marriage That our Saviour takes this for granted may amply appear both by the main scope of his words in this place which was not to condemn all Divorcement but that which was practised among the Jews for ordinary or leight causes as upon discontent hatred c. and especially by comparing this place of Mark with that Matth. 19. 9. where the exception of the case of Adultery is expressed So also Matth. 5. 32. So then in the case of Adultery it is clear that Divorcement of man and Wife is permitted and lawfull Reason Reas Because this sin of Adultery doth directly violate and break the marriage-covenant made between man and Wife in their first Marriage and so diâ—â—olve the Marriage-bond Prov. 2. 17. The Adulteress is said to forsake the guide of her youth and to forget the Covenant of her God that is the marriage-covenant made with God and her husband Here two things are to be noted by us 1. That although the sin of Adultery do break the marriage-covenant and so dissolve or untye the marriage-bond between man and wife yet that covenant may again be renewed and so the marriage-bond be re-united and made firm again by the mutual and free coâ—â—ent of both parties upon the repentance and submission of the guilty person And then in this case of reconcâ—liaâ—ion though Divorcement be permitted as lawfull yet is it not required as absolutely necessary 2. That if in the case of Adultery the innocent party do desire and seek to be Divorced from the other which hath â—o offended yet this is not to be done privately of his or her own head but by publick order of Law and by the consent and authority of the lawfull Magistrate Of the second That Divorcement of man and wife is unlawfull in any case or for any other cause besides the sin of Adultery this is also clear both by the words of our Saviour in this â—lace being rightly understood by comparing this place with Matth. 19. 9. as also by that other place Matth. 5. 32. Whâ—soever shall put away his Wife saving for the cause of Fornication causeth her to commit Adulâ—ery c. Here â—â—â—e that there may be other just causes of some kind of separation of man and wife for a tiâ—e as in case â—ne of the parties have some contagious disease also in case that one of them grow â—o malicious against the other that it is not safe for them to dwell together in regard of danger to the life of one of the parties also in case that in dwelling together the one doth require of the other some unlawfull or intolerable conditions and such as the other cannot with a good Conscience yield unto In these cases there may be a separation between them at least for a time that is so long as the just causes of separation do remain but no totall or finall separation by Divorcement is by the Word of God permitted but onely for Adultery Object Object 1 Cor. 7. 15. If the unbelieving depart let him depart A Brother or Sister is not under Bondage in such cases c. Answ Answ The Apostle doth not there speak of Divorcement that is of voluntary putting away of the husband or wife by giving a Bill of Divorcement but he speaks of the case of malicious and willfull desertion when one of the married couple being an unbeliever that is a Pagan or Gentile and the other a Believeâ— being after marriage conveâ—ted to the Christian Religion the unbeliever doth forsake the believer by departing from him or her and obstinately refusing to dwell or live with the party forsaken and that out of a hatred of the true Christian Religion in this case the Apostle sheweth that the Believer is not in subjection but at liberty to marry with another Provided that the Believer have first used all good means to gain the unbeliever to repentance and to the true faith and no means will succeed Now in this case the Believer doth not divorce himself or seek to be divorced but is a meer Patient suffering himself to be unâ—ustly forsaken of the unbeliever Therefore this place proves not that there is any other just cause of divorcement besides Adultery Quest 1 Quest 1. Why should not some other kinds of sin as Idolatry Witchcraft Blasphemy c. being more haynous than Adultery be just causes of divorcing man and
of himself in that he alone hath his whole Nature and Being from himself and consequently all essential properties of his Nature whereof Goodnesse is one Esay 43. 11. I even I am the Lord and beside me there is no Saviour Whereas on the contrary all the goodness that is in men or in any creature is not from or of themselves but by participation from God 2. He only is absolutely and perfectly good yea goodnesse it self without all mixture of evill whatsoever whereas all goodnesse of the creatures is mingled with some kind of evil or at least with some kind of defect or imperfection Quest Quest Was not Adam and Eve perfectly good before their fall And are not the Angels still perfectly good Answ Answ Yes with that perfection of goodnesse whereof they were and are capable as creatures but not with that highest degree of perfection which is in God the Creator Yea all Creatures were at first perfectly good in their kind Gen. 1. ult but not with such perfection as is in God himself Vide Polan Syntag. â—ag 914. perfectio duplex 1. Privativa 2. Negativa Use 1 Use 1. The consideration of this goodness of God is matter of great comfort to the godly and faithfull at all times but especially in time of affliction and distresse inward or outward In the evil day then remember and think of the goodness of the Lord that is of his kind and gracious Nature especially toward his Saints and Servants which truly fear and serve him For he being so full of goodness and loving kindness toward us this may assure us that out of his goodness and gracious Nature he is ready to help comfort and strengthen us in all troubles and in due time to deliver us Thus David in time of a great inward conflict and temptation did comfort himself with the goodnesse of God toward his people Psal 73. 1. Thus Jeremy Lam. 3. 25. in the midst of the great afflictions of the Church doth comfort himself and the faithful The Lord saith he is good unto them that wait for him c. So Nahum 1. 7. The Lord is good a strong hold in the day of trouble c. The same goodness of God may comfort us in all distresses In inward distresse of conscience when we feel the burden of sin and fear Gods wrath then if we can remember Gods unspeakable goodnesse and gracious Nature toward sinners especially toward such as are humbled for their sins c. and how ready he is to pardon and forgive them this will greatly comfort us Psal 25. 7. David prayes the Lord for his goodnesse sake to pardon the sins of his youth So in outward troubles and dangers yea in the hour of death the meditation of Gods goodnesse may greatly comfort and encourage us as it did Ambrose who at the time of his death used these words to his friends standing by him Non sic vixi ut me pudeat inter vos vivere nec mori timeo quia bonum habemus Dominum Vide vitam Ambros praefixam 1. Tom. operum ipsius ad finem Use 2 Vse 2. The consideration of Gods perfect and absolute goodnesse ought to teach and stir us up to the practice of sundry special duties to be performed towards him in respect of his goodnesse 1. It should move us truly to love him and that above all things with our chiefest love as being the chiefest good and most worthy of our love We naturally love that which is good at least wihch we think to be good though it be not so How much more ought we to love God being the chief good who is not only good but goodnesse To this end therefore let us often meditate and think of this goodnesse of God Think of the excellency and perfection of his Nature in himself Think of his amiable and gracious Nature If the Heavens and earth be so beautiful how much more he that made them And if the house of God and place of his worship be so amiable as David saith Psal 84. 1. how much more he that dwelleth in that house Which being so let it draw our hearts to love the Lord above all things in the world and not only to love him chiefly but to shew our love to him by all excellent and eminent fruits of it as by preferring his glory before all things that are dear to us being content for his sake if need be to part with all we have in this world as the Disciples of Christ did Matth. 19. 27. Also by desiring most near union and fellowship with the Lord both in this life and after this life to draw near to him by all means as we desire to be united to those persons and things which we love Also by shewing love to the Word and Ordinances of God and to his children and servants c. 2. The consideration of Gods absolute and perfect goodnesse should cause and move us truly to fear and reverence his blessed Name and Majesty that is so to stand in awe of him at all times as to be carefull not to offend or displease him by any sin Psal 4. Tremble and sin not This is the true fear of God to fear and avoid sin as offensive to him Prov. 16. 6. By the fear of the Lord men depart from evill To this true fear of God and conscionable care to refrain sin we should be moved at all times by consideration of the absolute and perfect goodnesse of God when we consider his amiable and gracious Nature and Disposition in himself and towards us c. this should be as a bridle to restrain us from all sin which is offensive to him If we so much fear and reverence the person of a good man that we are careful not to do or speak any thing in his presence which may offend him how much more should the consideration of Gods absolute goodnesse hold us back from sin Let us then set our selves alwayes in his presence c. 3. Seeing God is absolutely and perfectly good this should move us to put trust and confidence of heart in him resting on him for all good things which we stand in need of for our souls and bodies Psal 34. 8. Taste and see that the Lord is good blessed is the man that trusteth in him So Psal 36. 7. How excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings If we put trust in a good man because we think him to be such how much more in the living God being goodnesse it self especially seeing he is not onely perfectly good in himself but toward us also being most ready to extend his goodnesse in fruits toward us his servants c. Labour then by faith thus to put trust in God for all good things needful yea then when outward means fail and shew our confidence by seeking to him c. 4. The consideration of Gods goodnesse should stir us
Table here mentioned by our Saviour I purpose not to enter into particular or large handling of them in this place or upon this occasion as I might do but to reserve this for my ordinary exercise of Catechising in the Afternoon and the rather because I am very shortly to come unto this part of the Doctrine of Catechism in my ordinary course Here therefore I will onely observe some things generally and briefly for our Instruction from our Saviour's alledging of these particular Commandments in this place Observ 1 Observ 1. That one good way and means to convince and discover formall Hypocrites or unsound Professors of Religion which make a counterfeit shew of Religion in the duties of the first Table of the Commandements I say one good way to convince such is to urge and press unto their Consciences the obedience of the second Table in duties of charity and Justice towardâ— men Therefore our Saviour thus dealeth here with this young Ruler the better to discover his close Hypocrisy He being one that made shew of Religion in outward duties of holiness and Piety towards God in the first Table and yet wanted the truth and power of Religion in his heart Our Saviour the better to convince him of his close Hypocrisy and to discover it to him doth thus urge unto him the Commandmentâ— of the second Table touching duties of Charity and Justice towards men to teach us that this is the onely way to convince and discover such unsound Professors c. Which therefore teacheth Ministers of the Word and all others who have charge of others Souls as Parents Masters of Families c. how to deal with such of their charge whom they have any cause to suspect of Hypocrisy or unsoundness in the profession of Religion and in performance of outward duties of Religion commanded in the first Table they are to urge and press such with the obedience of the second Table in duties of Charity Mercy and Just dealing towards men this being a ready way and means to convince and humble them for their Hypocrisy and unsoundness in duties of Piety and Religion required in the first Table And this also may teach every Professor of Religion that is forward in duties of the first Table how to try his own sincerity in those duties let him examine his heart and life what Conscience he maketh of duties of the second Table if none at all but doth live in known sins against the second Table of the Commandments as in malice envy unjustice fraud oppression c. it is an evident argument that his heart is not upright in the duties of the first Table whatsoever profession or shew he make though never so glorious For certain it is which the Apostle affirmeth 1 Joh. 4. 20. If a man say I love God and hateth his brother he is a lyar For he that loveth not his brother whom he hath seen c. Observ 2 Observ 2. In that our Saviour here in alledging these Commandments of the second Table to this young Ruler doth especially urge that Commandement in which the young man most failed viz. the 8th Commandement of stealing which condemns the sin of covetousness with which this young man was so much tainted therefore our Saviour doth not onely name that Commandement but further presseth it by adding a clause or sentence in way of explication of it in the words Defraud not This may teach us that it is necessary and profitable for us to have those Precepts and Doctrines of the Word of God most of all urged and pressed to us against which we are most apt to fail and offend that so by this means we may be the better convinced and more humbled for our failings and offences against such Precepts See then that Ministers of the Word in teaching should especially and most often urge and press such Doctrines and Precepts of the Word of God as they perceive or know their people most to fail in and the people to be willing and desirous to have such Doctrines and duties especially and most often urged to them c. The Ancient Fathers practised this course in Preaching as Chrysostome who in many Sermons together one after another doth sometimes urge some one duty which his hearers failed in or else reprove some one sin which reigned amongst them as the sin of Swearing in his Homilies ad pop Antioch in sundry Sermons together Mark 10. 20. And he answered and said unto him All these have I observed c. July 27. 1628. OF the two first parts of the conference between our Saviour and the young Ruler we have heard before 1. Of his question moved to our Saviour touching the obtaining of eternal life 2. Of our Saviour's answer to that question in which he referreth him to the Commandments of the Moral Law implying that if he would be saved by his own works he must keep the Law and that perfectly Now followeth the third part of the Conference between them viz. the young mans reply made to our Saviour's former answer in which he professeth unto him that he had hitherto kept all those Commandements of the second Table the obedience whereof our Saviour urged unto him and that from his youth ver 20. First to clear the words Master He gives him again this title of honour in token of reverence to his person as before ver 17. All these That is all those Precepts of the second Table of the Law mentioned to him by our Saviour in the former verse Have I observed carefully kept and obeyed From my youth From the first beginning of my youth or from my childhood for he was as yet but a young man as we have heard before Vide Stellam in Luke 18. Quest Quest Whether was this true or no which he professeth touching his keeping of the Commandments from his youth Answ Answ Yes it was true in that sense as he understood his own words viz. in regard of the outward observance of the Commandements that he had not lived in outward manifest or open breach of those Commandements of the second Table He had bin no Adulterer no Murderer no Thief c. Thus far it was no doubt true which he affirmeth neither did he lye or dissemble against his knowledg and Conscience in saying that he had thus far forth kept those Commandements for then our Saviour would not have looked on him and loved him as it is said in the next words that he did but would rather have reproved him sharply Neverthelesse though this Profession which he maketh were thus far true in such sense as he meant viz. in regard of some kind of outward keeping of the Commandments yet if it be understood of that true and perfect obedience which the Law it self requireth so it is false which he here Professeth for he was far from this perfect keeping of the Law as our Saviour afterward more plainly shewed him to be Therefore he spake as he thought yet
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
and themselves thrust out So Matth. 25. the five foolish Virgins were such as made a fair outward profession of Christ as well as the wise for they had lamps as well as the wise and some oyl also in their lamps though not sufficient and they all went forth to meet the Bridegroom and hereupon they seemed to be Children of the Bride-Chamber as well as the wise and yet they were afterward shut out So Matth. 22. he that came to the Marriage-Feast without his Wedding-garment c. Use 1 Vse 1. See how dangerous it is for Christians to rest in an outward shew and profession of Religion before men though never so glorious seeing it is possible to go so far in outward shew and profession that men may seem to belong to the Kingdom of Heaven and yet never come into it but be for ever shut out from it Let us therefore take heed of resting in any outward shew of Religion though never so plausible before men and labour above all for the truth and power of saving grace in our hearts that so we may not only seem unto men to have right to the Kingdom of heaven but may indeed have true title unto it before God and so may not be excluded from it We must not here rest in the good opinion which men have of us nor build our hope of eternal life hereupon but labour for good assurance before God and in our consciences that we have true title to it and shall undoubtedly be partakers of it Without this inward assurance in our selves we can have no true comfort though all the world should think well of us and judg us to be first in the Kingdom of Heaven we may for all that prove to be last in it that is be utterly excluded froâ— it c. Use 2 Use 2. See that it is no common or easie matter to attain to true right and title to eternal life much less to be actually partakers of it in heaven seeing many that seem in regard of outward profession of Religion to have right unto it yet have none in deed and truth but shall be excluded from it Which being so must teach us to shake off security and carelesness in the profession of Religion and to work out our salvation with fear and trembling Phil. 2. 12. Giving all diligence to make our Calling and Election sure unto our selves that so we may never fall 2 Pet. 1. 10. Striving to enter in at the strait gate because many shall strive and not be able Luke 13. 24. Observ 4 Observ 4. The danger of Apostacy or falling from that good profession which Christians have made in that by this means they come to be last in the Kingdom of Heaven that is to be excluded from it So Judas and other like hypocrites Luke 9. ult No man having put his hand to the plough and looking back c. Reason Reason The promise of eternal life in God's Kingdom is made to such as continue constant to the end in the profession of Christ and the Gospel Matth. 24. 13. He that shall endure to the end the same shall be saved Therefore such as do not hold out to the end but fall away must needs be shut out from Gods Kingdome Caution Caution This is not to be understood of every kind of Apostacy for even the Elect and faithful children of God may and do sometimesâ— all away in part and for a time leaving their first love as the Church of Ephâ—suâ— did Revel 2. but it is to be understood of those who fall away wholly and finally from their first profession and do not by repentance recover themselves Use Use Teacheth us to fear and take heed of this dangerous sin oâ— apostacy and falling away from our first good profession of Christ lest by this means having been first in outward profession we prove last in the Kingdom of Heaven On the contrary pray and labour for truth and sincerity of heart in our profession that so we may persevere to the end Observ 1 Now followeth the second part of Christ's Prophetical Admonition c. And the last shall be first Observ 1. God doth not call all his Elect at once or at the same time to the knowledg and profession of Christ and of the Gospel but some sooner some later This may be gathered from these words in that our Saviour mentioneth some that are last that is such as were not yet called and therefore not so soon as others but did live in ignorance and unbelief of the Gospel and yet do belong to God and to his Kingdome This shews that all the Elect of God are not called at one and the same time but some sooner and some later and that the calling of some is a long time deferred This is taught more plainly and fully by our Saviour Matth. 13. in the Parable of the housholder that hired Labourers to work in his Vineyard some about the third hour some about the sixth some about the ninth and some about the eleventh hour See this in some Examples The Jews were called before the Gentiles to the knowledg of the Gospel Matth. 10. 5. The Apostles in their first sending forth are bid to go first to the lost sheep of the house of Israel c. The Apostles themselves were not all called at once but some sooner some later See Joh. 1. Andrew and Peter were first called then Philip c. Some are called being young as Timothy others not till elder age Some in the former part of their life others not till death as the Theef on the Crosse c. Vse Use See that we are in charity to hope well of such as are yet uncalled living in ignorance and unbelief c. Though they be not yet called or inlightned yet they may belong to Gods Election of grace and may in time to come be called c. They may be Christ's sheep though not as yet gathered into his fold Joh. 10. 16. Other sheep I have c. Therefore we should pray and labour by all means to further the calling and Conversion of such and to gain them to Christ by instruction admonition exhortation c. yea though they be such as have lived long time in ignorance profaness c. Observ 2 Observ 2. It is possible for such as are for the present not only ignorant and uncalled but most profane and wicked of all others and are furthest off from the Kingdom of God to be in time to come effectually called and so become partakers of eternal life before such as have made better shew Such as are the very last and hindmost of all in the outward profession of Christ and consequently seem to be last in the Kingdom of Heaven may come to be first c. Matth. 21. 31. Our Saviour tells the Priests and Elders of the Jews that Publicans and Harlots went before them into the Kingdom of God Examples Zacheus Mary Magdalen c. Use Use
would not deny him By these speeches they shewed their willingnesse and readinesse of mind to suffer with him and for him when they should be called to iâ— And although afterward when it came to tryal they shewed much tâ—norousnesse and weaknesse in bearing the Crosse yet it is clear that there was in them a willing mind and affection to suffer with him and this they shewed by their words unto Christ The like readiness and willingness ought we to shew This is taking up of our Crosse c Vse 1 Use 1. For reproof of such as are so backward and unwilling to suffer the crosse with Christ and for his sake so loth to yield their necks to this yoak they abhor and shun troubles by all means and all their desire is to enjoy outward peace and freedom from the crosse How can these be said to take up their crosse c. Use 2 Use 2. Pray and labour for this willingnesse and readinesse to suffer with Christ and for him to drink of the Cup of the crosse with him c. and to shew this willingness on all occasions when God shall call us to suffer for a good conscience Seeing there is a necessity of this taking up our crosse if we will be Christ's Disciples make a vertue of this necessity c. Good wisdom to do that willingly which we must do necessarily This willingnesse is not from nature but from grace Matth. 26. 41. The Spirit indeed is willing but the flesh is weak Observ 2 Observ 2. From that which is evill and discommendable in the Disciples here viz. their confidence and presumption of their own strength to bear the Cross c. This teacheth us that by nature we are apt to be too confident of our selves and to presume too far on our own strength to bear the Cross So were these two Disciples So also was Peter afterward in professing that though all men should deny Christ yet he would not and both he and the rest in professing that they would rather dye with him then deny him as we heard before And that herein they were too confident of their own strength appeared afterward by their timerousness in that they all fled from him and Peter himself denyed him Now the cause of this confidence and presumption of our own strength is this that we are ignorant of our selves and of our own strength and ability to bear the Cross supposing that we have much strength this way when indeed we have none at all but such as is given us of God Phil. 1. 29. Vse Use Take heed of this confidence in our selves and presumption of our own strength for the bearing of the Cross Multos impedit à firmitate firmitatis praesumptio sayes Austin de verbis Dom. 6. 73. On the contrary learn to know our selves and our own weakness and unability to bear the least affliction as we ought that this may cause us to deny our selves and so to take up our Cross The weaker we are in our own opinion the stronger we are indeed to bear afflictions Therefore renounce out own strength and labour to be strong in the Lord and in the power of his might Ephes 6. 10. Now followeth our Saviour's reply to their answer in which is included his further and more full answer to their Petition His reply consisteth of two parts 1. A concession or granting that they should indeed partake with him in his Passion Ye shall indeed drink of the Cup c. ver 39. 2. The reason which he alledgeth of his denying their Petition Because to sit at his right hand c. was not his to give c. ver 40. Of the first Ye shall indeed drink c. Though they answered rashly in saying that they were able to drink of the same cup with him c. shewing too much confidence and presumption of their own strength yet he doth not reprove them for it but bearing with their infirmity replyes to them in mild and gentle manner and although he do not grant that to be true which they rashly affirmed of themselves that they were able to drink of the same Cup c. yet he granteth that they should indeed drink of it in some sort and be in some sort Baptized with the Baptism wherewith he should be Baptized that is they should partake with him in suffering the same or the like afflictions which he should suffer And so it came to passe afterward for James was unjustly killed with the sword by Herod Act. 12. 2. and although John did not dye a violent death yet he suffered in his life time grievous afflictions and persecutions for he together with the other Apostles was cruelly beaten or scourged by the Jews Act. 5. 40. and afterward he was banished by the Emperour Domitian into the Isle Patmos for the Word of God c. Revel 1. 9. where also he professeth himself to be a companion with Christ and the Church in suffering tribulation It is also reported by Hierome out of Tertullian that being at Rome he was put into a barrel of scalding hot Oyl from the which he was miraculously delivered comming out of it again more fresh and lively then he went in Hieronym lib. 1. contra Jovinian cap. 14. Observ 1 Observ 1. In that our Saviour doth deal here so mildly with his two Disciples not reproving or censuring them so as he might for their rash answer but beareth with their infirmity this should teach us to shew like â—eekness and gentleness in bearing with such as do offend of infirmity not alwayes reproving or censuring them as they deserve but sometimes passing over such infirmities Prov. 19. 11. And when we do reprove or admonish such to do it in mild and gentle manner See Gal. 6. 1. We are to shew all â—eekness to all men Tit. 3. but especially to such as offend of infirmity Observ 2 Observ 2. In that our Saviour here granteth that they should drink of the cup of the Cross with him c. thereby foretelling unto them the great afflictions which they should suffer Hence we learn that good Christians must make account in this World to suffer the Cross and afflictions yea many and great tryals c. not onely to drink of the cup of the Cross but to be baptized in the deep waters of affliction c. For that which our Saviour saith of these two Disciples James and John is true of all other good Christians Joh. 16. ult In the World ye shall have Tribulation This inheritance Christ left unto us when he was to dye and go out of the World 2 Tim. 3. 12. All that will live godly in Christ c. Act. 14. This must teach us to prepare for many and great troubles if we profess and resolve to be Christ's true Disciples especially in these evill times of the Church c. cast our accompts what this profession of Christ will cost us c. Prepare for that which must come Cristianus
Crucianus as Luther sayes Observ 3 Observ 3. That in suffering the Cross we are partners with Christ in that we suffer the same or the like which he suffered before us Our Saviour tells these two Disciples that they should drink of the same cup and be Baptized with the same Baptism with him Revel 1. 9. I John your companion in the Kingdome and in the patience of Christ It is called the Patience of Christ because he suffered the like afflictions and so was a partner with them Therefore Paul mentions the fellowship of Christs sufferings desiring to know and have experience thereof Phil. 3. 10. And hence it is that the afflictions of the Saints and faithfull are said to be Christs afflictions c. Use 1 Use 1. See what an honour and dignity it is to suffer the Cross and Afflictions of this life for Christ and the Gospell in that herein we partake with Christ we suffer with him and he with us we drink of the same cup c. Therefore as it is a great honour to drink of the same cup in which the King or some other great man hath drank so much more c. Vse 2 Vse 2. To comfort and encourage us to the patient bearing of all afflictions for Christ and for the keeping of a good Conscience considering that herein we are companions and partners with Christ himself the Son of God drinking of the same cup c. Therefore though it be a bitter cup be content to drink of it seeing Christ Jesus the Son of God himself hath begun to us c. 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall c. But rejoyce inasmuch as ye are partakers of Christ's sufferings c. So did Paul Col. 1. 24. By suffering the Cross we are made conformable to Christ our head which we must be and should earnestly desire to be as Paul did Phil. 3. 10. The more troubles the better because the more like to Christ And Rom. 8. 17. If we suffer with him we shall be glorified with him Mark 10. 40. But to sit on my right hand c. June 14. 1629. THe second part of our Saviours reply to his two Disciples answer unto that question which he demanded of them ver 38. Whether they could drink of the cup and be baptized with the baptism of the Cross with him To this they answered affirmatively We can whereupon he replyeth to them again in this verse and the former And his reply consisteth of two parts 1. A concession or granting that they should indeed hereafter drink of that cup and be baptized with that Baptism c. 2. A plain rejecting or denying of their ambitious sute before made to him for the highest places next to him in his Kingdome by way of rendring a reason why he could not grant that their Petition The reason is twofold alledged by him 1. From his own power Authority or Office In that to â—it at his right and left hand was not his to give 2. From the persons to whom that preferment did belong being such onely for whom it was prepared To â—it at my right hand c. That is to be advanced to the highest places or degrees of glory in my Kingdome as before ver 37. Is not mine to give This is not to be understood simply and absolutely as if our Saviour denyed that he had any power or authority at all to give or bestow that preferment to the chief places in his Kingdome but it is to be understood in some respects and with some limitations 1. That it was not his to give in that sense and meaning as the two Disciples desired it who imagined and fancied to themselves a temporal earthly and worldly kind of honour and preferment above their fellow Disciples in Christs Kingdome Such a kind of preferment or honour was not his to give because his Kingdome was not earthly or temporal but Spiritual and heavenly neither was he called or sent of God to give unto men such worldly honour or dignity above others 2. It was not in his power absolutely and of himself as he was man and as he was Mediator to bestow those high degrees of glory in his heavenly Kingdome but he was to do it by appointment from God his Father and by authority received from him So Luke 22. 29. I appoint you a Kingdome as my Father hath appointed unto me 3. It was not in his power as to give it to whomsoever he would but to those persons onely for whom it was ordained of God the Father as the words following shew But it shall be given to them for whom it is prepared That is to those special and eminent persons amongst the elect of God for whom it is ordained in the eternal decree and purpose of God Observ 1 Observ 1. It is no part of Christ's Office as he is Mediator to confer or bestow worldly honour dignities or preferments upon men He was not called or sent of God his Father to this end neither came he to this end into the World As his Kingdome is not of this World Joh. 18. 36. so neither is it his Office or Calling as Mediator to bestow worldly honours or dignities upon his subjects or followers This he implyeth here when the two Disciples suing to him for such kind of preferment in his Kingdome as the Kings of this World use to advance their subjects and favourites unto he tells them it is not his to give On the contrary the office of Christ is to bestow Spiritual and heavenly dignities and preferments upon his subjects and servants as the Grace of Regeneration and Adoption in this life and after this life eternal glory in his heavenly Kingdome Joh. 1. 12. As many as received him to them gave he power or priviledg to be the sons of God c. And Joh. 10. 28. I give unto them eternall life Use 1 Use 1. See one cause why good Christians are for the most part so little honoured and preferred in this World It is because they are not of this World but are subjects of Christs Kingdome which is Spiritual and heavenly not temporal or earthly neither is it the Office of this heavenly King and Mediator of the Church to give worldly honours to his subjects but spiritual dignities Vse 2 Use 2. Teacheth us not to imbrace Christ or the profession of the Gospel in hope of worldly honour or preferment thereby but rather with this condition to suffer contempt and disgrace in this World and to be in little or no accompt in it remembring that Christs Kingdome is not of this World neither is it his Calling or Office as he is Mediator to advance his subjects to worldly honours but to Spiritual and heavenly preferments therefore seek these by the profession of Christ and let the other go c. As he is God he can give worldly honour to his Saints and so doth sometimes but as Mediator it is not
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.
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
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men
contradict any plain and manifest place of Scripture If it do reject that Doctrine as unsound c. Note here that it is a mark of false Teachers not only to cross the manifest Words of Scripture but to contradict the true sense of any place of Scripture though they may seem to agree with the Words See Matth. 5. how the Jewish Teachers delivered the words of the Law but crossed and perverted the true meaning So do the Papists also But to come to the Tradition it self which these Scribes and Pharisees taught If a man shall say c. Corban This is an Hebrew or Syriack word which signifieth a Gift as it is interpreted in this Text yet not any kind of Gift but properly a Gift given to God that is something hallowed and consecrated to God in speciall manner in way of religious Devotion as in time of the Law the Sacrifice Tythes first-Fruits c. Vide Drus Comment in voces Novi Testam in voce Corban And hence is derived another word Corbana or Corbanas used by the Evangelist Matth. 27. 6. to signifie the common Treasury of the Temple in which were kept those holy things or gifts which were consecrated to God that is to holy uses Further we are to know that the words of this Verse are in themselves somewhat dark and difficult in the Originall Greek Text and learned men do not at all Interpret them alike Some translate them thus It is Corban that is to say a Gift by whatsoever thou mightest be profited by me And they take them to be a protestation or profession made by the Jewish Children to their Parents in way of excusing themselves for not helping and relieving them in their necessity And they thus expound them It is Corban Or a Gift that is it is already given and consecrated to God and to his Service or to other Religious uses By whatsoever c. That is so much of my worldly Goods or Substance as I could spare otherwise to help thee in thy necessity q. d. I cannot help or relieve thee because I have already given all I can spare unto God that is to Religious uses Now those that thus expound the words do think that it was the Tradition or Doctrine of the Pharisees that in this Case Children were not tyed to relieve Parents if they could thus plead that they had already given that to God with which they should relieve them Now this Interpretation I will not reject utterly because it is the most common received exposition and the words of the Text as I think may bear it well enough But there are some other learned and judicious Divines which think the words should be translated otherwise in this manner By Corban That is to say by the Gift If thou be profited by me in any thing whatsoever or if thou have any profit whatsoever by me And they think that the words do contain a solemn Oath or a solemn Vow bound with an Oath which wicked Children sometimes used in their rage and anger against their Parents Swearing and Vowing that they should have no profit by them that is they would do them no good nor afford them any help or relief And they Interpret the words particularly in this sort By Corban Q. D. I swear by Corban that is by the holy Gift consecrated to God If thou be profited by me c. Q. D. Thou shalt have no profit by me at all For so much the words may imply being an imperfect Sentence uttered by those wicked Children in rage against their Parents in which something more is to be understood then they expressed viz. These or the like words Let me be accursed or Let God destroy me For the Jews used to bind themselves under some such Curse to the keeping of all their solemn Oaths and Vows See for this Act. 23. 14. And this manner of speaking in their solemn Oaths was as it seemeth taken up amongst them after the phrase of Scripture where the like is used As Gen. 14. 23. Abraham sware to the King of Sodom If I take from thee a thred or shoo-latchet c. that is I will not take from thee c. So Gen. 11. 23. Abimelech saith thus unto Abraham Swear unto me If thou shalt deal falsly or lye unto me c. that is that thou wilt not c. Yea this manner of Speech is used in the Oath of God himself Hebr. 3. 11 18. Now this Interpretation of the words I take to be the best and most probable And that for these Reasons 1. Philo an antient learned Jew who lived about Christ's time doth testify That it was the manner of some wicked persons among the Jews to use such kind of wicked Oaths in their rage and anger against others that is to swear that such or such a one should have no profit by them See Philo Jud. de specialib legib Decalogi Pag. 595 Now it is likely that he was well acquainted with the Customs and manners of his own Nation c. 2. It appeareth by the words of our Saviour Matth. 23. 18. that it was accompted a very solemn and great Oath among the Jews to swear by the Gift offered upon the Altar for so they were taught that to swear by the Altar was nothing but he that sweareth by the Gift c. is a Debter that is he us bound to keep his Oath for that I take to be the meaning It is therefore very probable That this kind of Oath taken by the Gift offered to God upon the Altar is here meant 3. Josephus another antient learned Jew saith that the very word Corban which St. Mark here setteth down was used as a solemn Oath among the Jews and that no other Nation used it but they See Joseph Contra Apion Lib. 1. Pag. 1047. See also Dr. Raynold's Conference with Hart. Cap. 7. Divis 4. Pag. 268. where the like testimony is cited by him out of the Jewish Talmud 4. It is the Doctrine of the Jewish Talmud that a man is bound to Honour his Father and Mother unless he Vow the contrary See Dr. Raynold's Ibid. See also Ar. Montanus in Matth. 15. Vide etiam Drus de 3. Sectis Jud. Lib. 2. Cap. 17. Now touching the last words in the end of this Verse He shall be free Though they be not expressed in the Orginall yet they are implyed and must be understood to make up the full sense of the words For our Saviour's purpose is to shew That this was the corrupt and wicked Doctrine of the Pharises That if a Child had once taken this solemn Oath by Corban that he would not do his Parents Good then he was free that is not guilty of sin though he refused to do them good or help them And that this is the scope of the words may appear by the words following in the next Verse And hitherto of the sense of the words In which being thus opened we may consider two things 1. A
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially