crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
suffering them to shift for themselves And for this some have many pretences as that they have charge of their own or that their Parents are too burthensome lesse might serve them c. Such Children the light of Nature condemns as thankless The Heathen shall rise in Judgment against them who practised this duty better yea the brute Creatures condemn them as unnatural Children Others if they help and relieve their Parents yet it is grudgingly and unwillingly and so as to upbraid them with their kindness which is a grief of heart to the Parents in stead of comforting them Vse 2 Use 2. How great is the sin of such Children who are means to shorten the lives of their Parents by churlish usage yea some with the Death of their Parents that they may enjoy their Goods like to Esau who thought with himself thus The dayes of mourning for my Father will come shortly c. Such Children are Monsters in Nature and utterly unworthy to live upon Earth c. Liberi occidunt parentes non gladio sed maerore animi Luther Observ 1 And anon they tell him of her Observ 1. In that Peter and the other Disciples were carefull to acquaint our Saviour with the weak case of this Woman and withall did intreat him for her as St. Luke saith Hence we may learn That it is our duty to take care of others in time of their bodily sickness or weakness and to use such goods means as are in our power for their help and comfort and for their recovery if God see it good Especially we are to do this for such as are near or dear to us in special manner as our Kindred Friends c. and for such as are of our Charge and under our Government as those of our Family Prov. 17. 17. Quest Quest What helps are we to afford to others in their sicknesse Answ 1 Answ 1. The Spirituall help of our prayers This is the best help and that which we must chiefly lend them Jam. 5. 16. Pray one for another in time of Sickness that ye may be healed David did this for his very Enemies Psal 35. 13. 2. We are to afford unto them also outward helps and comforts for their Bodies so far as we are able providing for them necessary Physick and Dyet if they be of our Charge or if they be not of our Charge yet being ready to afford them our help in 〈…〉 Bodies any way that we can Joh. 11. 3. Mary was carefull to send unto Christ for her Brother Lazarus being 〈◊〉 Matth 8. 5. The Centurion besought Christ for his sick Servant Mark 2. 3 c. The Friends of him that was sick or 〈…〉 were carefull to bring and present him to Christ to be cured So also Ver. 32. of this Chap. They brought unto him all that were diseased c. Reas 1 Reas 1. We all profess to be fellow Members of Christ Therefore we must have compassion on others in their outward afflictions and among the rest in sickness See 1 Cor. 12. 25 26. The members should have care one for another c. Hebr. 13. 3. Remember them which suffer adversity as being your selves also in the Body So Paul 2 Cor. 11. 29. Reas 2 Reas 2. It is a Duty of Christian love and mercy to take care of our Christian Brethren and Sisters in their Bodily Sicknesse Reas 3 Reas 3. We desire others should have care of us in Sicknesse Use To reprove those that neglect this care of the Sick Some there are who if themselves be in health regard not much what becomes of others or how it is with them but let them sink or swim Though they be of their Family or near to them they come not at them nor use any means for their health and recovery or for succouring and comforting of them they have more care of their Beast being sick As for praying for the Sick and with the sick many know not how to do it much less do they conscionably perform it They will use a few formall words of prayer for customs-sake but never go about to offer up their requests to God for the sick party in any effectuall or feeling manner Well such as are thus carefull of their Friends and Christian Brethren or Sisters and especially such as neglect those of their Families in Sickness do manifestly shew themselves to be voyd of true Christian love and mercy and they had great need to think of that threatning of the Prophet Amos against such as live at ease themselves but remember not the affliction of others Amos 6. 6. Anon Or straight way they tell him c. Observ 2. Duties of love and mercy toward the Sick are not to be long deferred but to be performed forthwith and speedily in due time It is likely that the Disciples told Christ of this Woman and intreated for her presently after they were come into the House before they went to meat So Joh. 11. it is likely that Mary the Sister of Lazarus made no delay to send to Christ for her Brother Vse Vse This reprooveth such as put off Duties of love and mercy to the Sick too long finding many excuses and suffering every trifling occasion to hinder them from visiting and helping such as are in Sickness and from praying for them and with them Delay in such Cases is dangerous Gal. 6. While we have time let us do good c. God may take away our sick Friends we know not how suddenly and then we shall be deprived of all opportunity of doing good being dead and gone they will then be uncapable of the Fruits of our love and mercy if our Beast be in danger we delay not to help it c. It followeth Ver. 31. Periculosa est de aliena salute dilatio And he came and took her by the hand c. Luke saith further That he stood over her and rebuked the Feaver Luke 4. 39. Quest Quest Why did our Saviour use these outward Gestures at this time seeing at some other times he cured such as were diseased onely by speaking the word as the son of that Ruler or Noble Man John 5. 50. Answ 1 Answ 1. Some think he used these Gestures to shew his special affection and love to the party Diseased being the Mother-in-Law of Peter 2. The more plainly to set forth the truth and certainty of the Miracle and that it might be the more evident to the Beholders Therefore he used these Gestures as outward Signs and Evidences of the Cure not as means whereby to effect it for it was miraculously effected by the Divine Power of Christ without ordinary means And she Ministred c. That is helped them with things necessary in the House as Meat Drink c. Observ 1 Observ 1. In that our Saviour Christ at the motion and request of his Disciples is so ready to visite this sick Woman and withall doth take pity on her and cure her of her dangerous Feaver we may
those that hear the Word outwardly there are mentioned three sorts which though they hear it yet receive no Fruit by it See Ezek. 33. 31. Reas Reas The Fruit and Efficacy of the Word preached depends upon the Blessing of God and upon the operation of his Spirit accompanying the outward Ministery in the hearts of the Hearers 1 Cor. 3. 6. Therefore where these are wanting Men may be outward Hearers and yet not profit by the Word nay they may grow worse by it and become more hardned in their sins as there is no doubt but these Scribes and Pharisees upon hearing Christ grew more malicious against Him and his Doctrine Vse Vse Let none think it enough that they come to the places where the Word is taught and vouchsafe their presence to hear it outwardly It is a foolish conceipt of some whereby they delude their own Souls to think that this is Religion and Christianity good enough if they come to Church and vouchsafe their bodily presence here and have their ears open to the externall sound of the Word But this may Hypocrites and wicked Men do nay thus may Reprobates do and such as shall never be saved such as Herod and Felix c. Luke 13. 26. Content not thy self with outward hearing rest not in that but come to the Word with sincere affection and with a mind to profit by it in Knowledge Faith and conscionable obedience Labour in hearing to find thy heart changed and thy Life reformed more and more Jam. 1. 22. Be doers of the Word and not hearers onely deceiving your Selves Now I proceed to the Exception it self which the Scribes took against Christ And first of the manner of their excepting They reasoned in their hearts Observ Observ See here from whence every sin takes the beginning even from the heart The malice and envy of the Scribes against Christ began in their hearts causing them inwardly to conceive ill of Him and there is no doubt but afterwards they uttered this their malice inwords by speaking evil of Him when they were gone out of his presence But first They think evil of him in their hearts before they utter it to shew us that all sin begins originally at the heart There it is first conceived and hatched Matth. 15. 19. Out of the heart come Adulteries c. Psal 14. 1. The Fool hath said in his heart there is no God The reason why profane Athiests live so as if there were no God is because they first conceive such thoughts in their hearts Jam. 4. 13. If ye have bitter envy and strife in your hearts glory not c. So Theft begins at the heart Josh 7. 21. and Oppression Mich. 2. 2. The Devil put it into the heart of Judas c. John 12. 2. Vse 1 Vse 1. Prov. 4. 23. Keep our hearts with all diligence As we have cause to watch over all our wayes so chiefly over our hearts that sin enter not there for if it do it will soon break out into evil Words and Actions That which the Apostle speaks of the Tongue Jam. 3. 6. is much more true of the Heart That it desiles the whole Body and sets on fire the course of Nature Above all therefore look to thy Heart to keep sin out thence that it take not rooting there Be carefull to resist it in the first motions of it arising in thy heart pray unto God that thou mayest have grace to abhor the first motions of envy malice pride uncleanness covetousness rash anger c. See 1 Pet. 2. 11. Slay sin in the first conception This is a Point of speciall Christian wisdom which if we will carefully practise would keep us from falling so dangerously as many do to the dishonour of God and wounding of their own consciences Use 2 Use 2. See where to begin the practise of Repentance and to reform sin in our Selves First get our hearts renewed and changed praying to God to give us new hearts as David Psal 51. 10. else in vain do we go about to reform our Words and Actions How should the Stream be stopped till the Fountain be first dammed up how should the Tree dye till the Root be killed Jer. 4. 14. O Jerusalem wash thy heart from wickednesse that thou mayest be saved How long shall thy vain thoughts lodge within thee Mark 2. 7. Why doth this man speak Blasphemies Who can forgive sins but God onely May 7. 1619. IN the end of the former Verse we heard of the manner of the Scribes excepting against our Saviour Now in this Verse is set down the matter of their exception which is this That they accuse Him of the sin of Blasphemy because he had pronounced forgiveness of sins to the sick of Palsie and of this accusation they yield a reason because it is proper to God onely to forgive sins therefore none that is a meer man may take it upon him without being guilty of Blasphemy Why doth this man speak Blasphemies The word Blasphemy doth signifie any hurtfull or reproachfull speech against God or Man Sometimes it is referred to Man and then it signifies any evil speech whereby the good name of another is hurt So Tit. 3. 2. Blaspheme or speak evil of no Man And Eph. 4. 31. Sometimes again and that most usually it is referred to God and so it notes out any speech tending to the reproach of God And of this Blasphemy there are especially three kinds 1. When anything is ascribed or given to God which derogates from his Glory or tends directly to his dishonour as to say He is the Authour of sin or that he is mortall or changeable or finite c. 2. When that which is proper to God is denyed Him or taken from Him as if one should deny God to be Almighty Just Creator and Governour of the World c. 3. When that which is proper to God is given to Man or to other Creatures And this is here meant by the Scribes They perceiving Christ who as they thought was but a meer Man to take upon him to forgive sins which is proper to God accused Him of Blasphemy And this they did the rather as is likely that they might bring Him in trouble and danger of His Life because by the Law the Blasphemer was to be put to Death Levit. 24. 14. And we must note the manner of their speech or reasoning within themselves they do not barely say or affirm in their hearts he Blasphemed but they thus question within themselves Who is this c Thereby shewing their great dislike and detestation of the sin of Blasphemy which they surmized him guilty of quasi dicerent Who is this that is so wicked and profane as to utter Blasphemies This is a Crime not to be suffered or born withall And note withall that they speak in the plurall number charging Him not with one but with many Blasphemies to aggravate the matter Who can forgive sins but God c Q. D. This
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
diligent were the Pharisees in the outward exercises of prayer fasting and keeping of the Sabbath This we may observe in that proud boasting Pharisee Luke 18. This we may also see in the Jews in the Prophet Esay's time Esay 1. They brought a multitude of Sacrifices and were very strict in keeping their new Moons and Sabbaths and yet were they but Hypocrites and wicked in their Lives for their hands were full of Blood Ver. 15. See also Mich. 6. 6. How forward Hypocrites are in outward Services and Duties of Religion We see it also in Cain who was forward to offer Sacrifice as well as Abel Gen. 4. Thus also Hypocrites and Wicked Men are sometimes forward in hearing the Word and in receiving of the Sacraments Herod heard John gladly Mark 6. 20. and Judas heard Christ's preaching as well as the other Apostles And Simon Magus received the Sacrament of Baptism as well as others that truly believed Acts 8. In a word there is no outward Duty of Religion but an Hypocrite and Wicked Man may perform it outwardly as well as the good Christian Use 1 Vse 1. See how many delude themselves in thinking that they are Religious enough because they are outwardly Baptized and come to Church and hear and receive the Word and Sacraments outwardly and use set times of prayer publick and private whereas all these things may be done by a formall Hypocrite and one that hath no soundness of Religion at all in him These Duties are good and necessary to be done but they are no sure Notes or Arguments to prove such as do them to be good Christians Use 2 Vse 2. Rest not therefore in the outward performance of Religious Duties of prayer fasting hearing the Word receiving the Sacraments as if the outward work done were enough and as much as God requireth but labour above all to perform Duties of Religion in due and right manner so as God may accept of them And to this end practise three Rules 1. Labour to do all Religious Duties in Faith believing and being perswaded that our Persons are accepted of God through Christ and so that in Him our works please Him Thus Abel offered his Sacrifice by Faith which made it acceptable to God Hebr. 11. 4. and Rom. 14. Whatsoever is not of Faith is Sin 2. Joyn the inward Service of the heart with the outward performance of Religious Duties Joh. 4. 24. God will be worshipped in Spirit and Truth 1 Cor. 6. 3. Aym at the right end namely the glory of God in all religious Services which we perform Look not at Sinister ends c. Observ 3 Observ 3. In that John's Disciples at the motion and perswasion of the Disciples of the Pharisees did joyn themselves with them in taking exception against Christ for his not Fasting so often as themselves did herein they shewed great infirmity for so doing they offended diversly 1. In joyning themselves in league and society with the Disciples of the Pharisees whom their Master John Baptist had so sharply taxed and reproved for Hypocrites and Wicked Men Matth. 3. 7. 2. In that they presume to find fault with Christ for not training up his Disciples to a stricter course of Life 3. In that they seem to be tainted with vain-glory in boasting after a sort of their own Fasting thereby shewing that they too much pleased themselves therein In all these respects they offended and hereby discovered great corruption and infirmity though otherwise no doubt they were good and holy Men Now from hence we learn That good Christians are not without their corruptions and sinnes of infirmity Jam. 5. 17. Eliah himself was a man subject to passions that is to humane corrupt affections Jam. 3. 2. In many things we offend all Even the best Men. We have examples of this in Abraham Moses Job David Jonah and many others whose corruptions and sins of infirmity are recorded in Scripture notwithstanding that otherwise they were indued with excellent graces of God's Spirits The Apostles themselves were not free from corruptions as we see in Peter and in Paul and Barnabas Acts 15. 39. Reas Reas The sanctification of God's Children is imperfect in this Life the corruption of sin is but in part mortified in them therefore there are still some remainders of corruption in them during this Life so long as they carry this body of Death about them Use 1 Use 1. This is for the comfort of such weak Christians who because of their great corruptions and infirmities and because of their often faylings in Duty and slips into sin through weakness are apt to be discouraged and to fear and doubt that they are not God's Children Such must know That if they see and feel their own corruptions and faylings and do truly mourn and grieve for them and if withall they hate them and strive against them their estate is good before God notwithstanding all their infirmities and frailties and it is with them no otherwise then it hath ever been with other Saints and Children of God A good Christian in this Life is not such a one as hath no infirmities or corruptions but one that hateth and striveth against his corruptions such a one Paul sets forth himself to be Rom. 7. A Child of God is not one that never sinneth or falleth through infirmity but such a one as seeth his own falls and slips and is humbled truly for them daily mourning for them and bewayling them and one that is more and more watchfull over himself to prevent such falls for time to come Examine whether it be thus with thee c. Use 2 Use 2. Not so to admire holy men as to addict and tye our selves to their example in every thing but to follow them onely so far as they do well Observ 4 Observ 4. In that the Disciples of John and of the Pharisees do here demand of Christ why his Disciples did not Fast as often as themselves thereby taxing and blaming Him for not training up His Disciples to do as they did Hence observe That it is a naturall corruption and fault in men to desire to tye others to their own example and practise in every thing and therefore to condemn and judge hardly of all that differ from them in practise yea though it be in small and circumstantiall matters that are in their own nature indifferent and not simply commanded or forbidden in the Word of God To keep set times of Fasting was a thing indifferent in our Saviour's time yet because these Disciples of John and of the Pharisees used it they would needs tye and bind Christs Disciples to their own practise and therefore they blame Christ himself and them also for that they did not do as themselves did This shews how naturall it is to men to desire that others should be tyed to their example and practise in every thing This we may see Acts 15. in the Jews who would needs urge the Gentiles to be circumcised and to keep
were Herod's Courtiers and such as were of his Houshold so Beza on Matth. 22. 16. But to let passe the diversity of Opinions of this matter The Opinion of those seems very probable who think that these Herodians were a certain Sect among the Jews in our Saviour's time who among other Opinions held this That Herod King of the Jews was the Messiah because he lived and reigned about that time when the Jews expected the comming of the Messiah See Casaub contra Baron Pag. 46. and Scaliger in Euseb And this Opinion is the more probable because this Herod was not onely King of the Jews but a Jew born although his Ancestors were Originally Idumaeans See Casaub contra Baron Apparat. Num. 5. Sect. 3. 4. See afterward chap. 8. 15. and chap. 12. 13. Observ 1 Observ 1. Great men are often greatest enemies of Christ c. So these Pharisees and Herodians See this before observed upon chap. 2. v. 6. Observ 2 Observ 2. Though the Pharisees and Herodians were of different Sects holding contrary Opinions about the Messiah and therefore enemies one to the other in that respect yet they joyn together with one consent to seek the death of our Saviour Christ whence we learn one property of the wicked which is this that howsoever they are at variance and discord among themselves about other matters yet they all can agree in this to oppose Christ So did the Pharisees and Herodians here So also did the Pharisees and Sadduces Though they held contrary Opinions as appears Act. 23. 8. yet they consented in this that they were both malicious enemies to Christ So Herod and Pilate though they were enemies yet could agree and become friends to seek the death of our Saviour Christ Luke 23. 12. And as the wicked did thus consent and joyn together in league against Christ when he was upon Earth so also they have in all ages consented and agreed together to set themselves maliciously against the true Church of Christ though otherwise they disagree among themselves The Pharisees and Sadduces joyned against Paul Act. 23. 6. See Psal 83. Enemies of the Church are like Sampsons Foxes tyed by the tailes and their heads severed Judg. 15. Reas Reas Christian Religion whereof Christ is Author and which the true Church professeth and maintaineth is flat opposite and contrary to the corrupt disposition of all wicked men in the World Use 1 Use 1. See the extream hatred and Malice of Wicked men against Christ and his Church in that this causeth them to lay aside all other hatred and Enmity which is between them for other matters so as though they be never so great enemies in other matters and for other causes yet they can become Friends and Associates in setting themselves against Christ and his Church and against the Religion which it Professeth Use 2 Vse 2. Seeing the wicked though they disagree in other matters yet can agree and joyn in League against Christ and his Church let this move us much more to be carefull that whatsoever differences there are or may be amongst us in other matters yet alwayes to consent and joyn together with one heart and mind to seek the honour of Christ and the good of his Church Observ 3 Observ 3. In that we see such unity and consent among these wicked Pharisees and Herodians in seeking to murder our Saviour We learn further that unity and consent of it self is no sure note or mark of the true Church as the Papists teach for there is oftentimes great unity and consent among the wicked Enemies of the Church in the practise of wickednesse and in opposing the true Church Such unity was between these Herodians and Pharisees Such unity there was between the High-Priests and Elders and Pilate and Judas in putting Christ to death Such unity was amongst them that cryed out against Christ Crucify him Crucify him So also among the Idolatrous Ephesians crying out against Paul in behalf of Diana Act. 19. 29. So Revel 13. 16. See also Prov. 1. 11. Antichrist causeth all both Small and Great Rich and Poor Free and Bond to receive his mark c. All this proves that there may be great unity and consent among such as are utter enemies to the true Church therefore unity of it self is no sure mark of the true Church and the most learned Papists shew their ignorance in defending it to be so Unity in the true Faith and Doctrine of Christ and in the Profession and practise of true Religion is a note of the true Church but unity of it is not a note of it And therefore it is a vain thing for the Papists to boast as they do of the unity that is in their Church for if it were so as indeed it is not yet this would not prove them to be the true Church of Christ unlesse they can prove that they agree in holding and maintaining the true and sound Doctrine of Christ So much of the persons conspiring against our Saviour Christ Now followeth the manner of their Conspiracy They gathered a Councell Or took Counsell together for so it may be translated as Matth. 12. 14. By this phrase of speech it seems likely that they appointed a solemn meeting and assembly about this Consultation to deliberate how they might put our Saviour Christ to death and no doubt but they consulted how they might accuse him of some crime for which he might be put to death by Authority of the Magistrate This was their purpose and they went not rashly about it but very warily and politickly consulting about it c. Observ Observ The wicked are very wise wary and politick in compassing their wicked desires and purposes and in practising sin Luke 16. 8. The Children of this World are in their Generation Wiser then the Children of Light Jerem. 4. 22. My People is Foolish c. sottish Children c. they are Wise to do evill c. Prov. 7. 10. The Harlot hath a subtle Heart Act. 13. 10. Elymas full of subtilty And Luke 13. 32. Herod is called a Fox We have many examples in Scripture of this wicked Policy and Wisdome in practising sin How Wise and Politick was Saul in seeking the life of David 1 Sam. 18. How Politick was Absalon in Plotting against David his own Father to get the Kingdome from him 2 Sam. 15. 2. How Politick was wicked Jesabell in Plotting the death of Naboth and getting away his Vineyard for Ahab 1 King 21. So Herod in seeking to put our Saviour Christ to death so soon as he was born Matth. 2. So Matth. 26. 4. The Chief Priests Scribes and Elders consulted to take Christ by subtilty c. Thus Wise and Politick are the wicked in Plotting and practising sin And this we see to be true in daily experience The Covetous person is very subtill and Wise to compasse his Covetous practises of unjustice and Oppression The Ambitious person is very Politick in Plotting how to grow
touching the not praying for such 1 Joh. 5. 16. This is to be remembred against the Papists who teach that the unpardonable Sin against the Holy Ghost is nothing else but finall impenitency See the Rhemists on Matth. 12. 31. Thus we now see both what is the Sin against the Holy Ghost and also how it differeth from all other Sins and more especially from those which seem to have Affinity with it which difference and distinction is carefully to be observed for the staying and comforting of such who are or may be tempted by Satan to think that they have committed this sin when indeed they have not Such must labour to be well instructed in the nature of this Sin that they may know what it is and how it differeth from all other sins as hath bin shewed and this they may come to know by considering and labouring rightly to understand those Texts of Scripture which speak of the nature of this Sin as this which we have in hand and especially those two places Hebr. 6. and Hebr. 10. Examples of this Sin we have in these Scribes and Pharisees and in Julian So much of the first thing to be considered in these words namely the nature of the Sin Vse Vse Seeing this Sin is rooted in the Heart hence gather That it is hard to know it c. Now followeth the second thing which is the twofold property of it 1. That it bars those that commit it from Forgiveness They shall never have Forgiveness neither in this World nor in the World to come Matth. 12. That is not at all This point is also confirmed Hebr. 10. 26. There remains no more Sacrifice for Sin c. That is there is no way or means to have it taken away and forgiven Quest Quest Why cannot this Sin be Forgiven Answ Answ Not because Gods mercy or the merit of Christ's death is unsufficient to pardon and take it away for the mercy of God and the merit of Christ's suffrings are infinite and do far exceed the measure of all Sins of men and even of this Sin against the Holy Ghost as we heard before But the true reasons why it cannot be forgiven are these 1. Because such as go so far as to commit this sin cannot repent of it Hebr. 6. 6. Impossible to renew them unto Repentance Now without repentance no Sin can be forgiven Such as commit this Sin are by the just Judgment of God given over to such hardness of heart that they cannot repent nor be touched with any true remorse or sorrow for sin 2. Because such as commit this Sin do despise and utterly reject Christ Jesus and the merit of his death and suffrings which is the onely remedy against Sin and the onely means to take away the guilt of it And hence it comes to pass that their Sin cannot be pardoned Hebr. 6. 6. They Crucify again the Son of God to themselves and put him to open shame and chap. 10. 29. They are said to tread underfoot the Son of God and to count the bloud of the Covenant wher ewith they were Sanctified that is seemed to be Sanctified as an unholy thing c. Therefore also ver 26. It is said There remaineth no more Sacrifice for the Sin of such seeing they reject that Sacrifice which Christ once offered As it is with one that is Sick of a dangerous Disease which can be cured by one onely means or remedy if he refuse that one means it may be said he is incurable so those that commit the sin against the Holy Ghost seeing they reject Christ and the merit of his death which is the onely means for the pardon of Sin therefore their Sin must needs be unpardonable So much of the first property of the Sin against the Holy Ghost that it is unpardonable The second followeth which is a necessary Consequent of the former viz. That it makes those that commit it guilty of eternal damnation that is of everlasting torment and punishment in Hell after this life Therefore it is called a Sin unto death 1 Joh. 5. 16. not onely because it doth deserve eternal death for so doth every other Sin but because so many as run into this Sin are sure to be damned and to dye Eternally Hebr. 10. 27. There remains nothing for such but a fearfull expectation of Judgment and fiery indignation which shall devour the Adversaries See also Heb. 6. 8. they are compared to unprofitable earth which is near to cursing and whose end is to be burned Thus we see these two points cleared touching the twofold property of this Sin 1. That it is unpardonable 2. That it makes those that commit it guilty of Damnation Use 1 Use 1. This confuteth the Errour of the Papists who teach that this Sin is said to be unpardonable not because it cannot at all be pardoned but because it can very hardly be forgiven So the Rhemists on Matth. 12. Bellarmin Jansen Concord Evangel cap. 49. But this is confuted most plainly both by this Text in express words and also by that Hebr. 6. 6. Impossible to renew them c. and Hebr. 10. 26. No more Sacrifice for Sin c. Besides the Apostle would not have such as commit this Sin to be prayed for 1 John 5. 16. Vse 2 Use 2. Seeing such as commit this Sin cannot be pardoned but are sure to be for ever damned Hence it doth follow that the Elect of God cannot possibly fall into this Sin because it is impossible for them to Perish or be damned which they must needs be if they should commit this unpardonable Sin This is for the great comfort of all that find and feel in themselves any sure notes and evidences of their election to eternal life for hence they may certainly conclude that they shall never fall into the Sin against the Holy Ghost For example to instance in one special mark of Election namely the Grace of Sanctification Examine thy Heart and life touching this Dost thou feel and know thy self to be in some good measure purged from the corruption of Sin so as it doth not bear sway in thee as in the wicked Dost thou truly hate Sin as it is offensive to God Dost thou strive and indeavour to please God in all Holy Duties These fruits of Sanctification are Evidences of thy Election to Eternal life for he that purgeth himself shall be a vessell of Honour 2 Tim. 2. 21. therefore being sure of thy Election thou mayest be as sure that God will keep thee from falling into that unpardonable Sin against the Holy Ghost therefore believe not Satan if he should go about to perswade thee that thou hast committed it but answer him with this reason taken from Gods immovable decree of election the evidence whereof thou findest in thy self yet be not secure for though thou canst not fall into the unpardonable Sin being elected to life yet God may suffer thee to fall very far and very dangerously and
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
hear the Word we give great advantage and occasion unto our enemy Satan to come and take away the seed of the Word from us like a ravenous bird not suffring it to take any root in us nor to bring forth fruit As seed cast on the High-way and lying above ground uncovered is easily and quickly picked up by birds of the Ayre so the Word of God being Preached and heard if it onely enter into the understanding of the Hearers and not into their Hearts it is easily taken away by Satan Vse Vse Take heed of this in hearing of the Word that we suffer it not to lye above ground in our understandings onely without giving any entrance to it into our hearts lest by this means we give Satan advantage to take it away from us and to deprive us of the fruit and benefit of it If thou hear it never so often and understand it also in some sort yet if thy heart be not affected with it a thousand to one but Satan will take it away from thee and steal it even out of thy mind and understanding and so keep thee from profiting by it Rest not therefore in the outward hearing or bare understanding of the Doctrine of the Word but pray unto God to give thee a Heart to be affected with it yea to open thy heart as he did the Heart of Lydia that thou mayest receive the seed of the Word into it and hide it there that it may take such root that Satan may never be able to take it away or hinder the fructifying of it in thee Observ 2 Observ 2. Again we may hence gather that Satan hath power by Gods permission to hinder those that heat the Word from profiting by the same As he hath malice and will to do it so he hath power to do it and doth it indeed oftentimes by Gods sufferance How he doth it we have heard before upon this verse Object Object If the Devil have power to deprive men of the fruit of hearing the Word then it seems the fault is in him and not in them when they profit not by the Word Answ Answ This follows not for though Satan have great power and use much policy and subtilty to deprive them of the benefit of the Word yet he could not prevail and have his purpose if themselves also were not in fault he could not take the Word from them if themselves were not in some sort willing to part with it though the Devill be one cause of their not profiting yet he is not the onely cause but the Original and first cause is in themselves which is their own natural blindness of mind unbelief and hardness of heart which makes them unfit to profit by the Word These their natural corruptions the Devill stirreth up and helpeth forward taking advantage from them to hinder them from hearing profitably Use 1 Vse 1. Pray unto God to restrain Satan's power that he may not be able to take the Word from us nor to steal it out of our hearts and minds when we have heard it Use 2 Use 2. Seeing Satan cannot of himself alone deprive us of the benefit of the Word unless we our selves be accessary there unto through our own naturall corruption giving advantage to him let us therefore beware of giving him the least advantage and to this end dayly strive more and more by Prayer and other means to purge out of our own hearts those special sins and corruptions which are the main hindrances to our profiting by the Word as Ignorance unbelief hardness of heart Hypocrisy c. If these reign in us they will betray us to Satan's power lay us open to it so as he will easily take the Word from us whereas on the contrary if we mortify these corruptions in us and purge them out of our hearts by prayer and by the daily practise and renewing of our Repentance the Devill with all his power and Policy shall not be able to take the fruit of the Word from us It followeth Which was sowen in their Hearts Though they received not the Word into their Hearts yet it is said to have been sown in them in regard of the vertue and efficacy of the Word in and of it self which was able and fit to work on their Hearts and to enter into them if they had bin fit to receive it and give it entrance Observ 3 Observ 3. Whence we learn that the fault and corruption of the Hearers of the Word which hindereth them from receiving it effectually and from profiting by it doth not take away the vertue and efficacy of the Word nor make void the power of Gods Ordinance in the Ministry The Word in it self is still a powerfull Word to work upon the Hearts of men yea to renew and change their Hearts though these effects do not alwayes follow in those that hear it by reason of their sinfull corruption which makes them unfit to be wrought upon by the Word The Gospel Preached is alwayes in it self the power of God unto Salvation though many that hear it are never saved by hearing it by reason of their wickedness and corruption which hinders them from believing and yielding obedience to it Use Use See the reason why many hear the Word without fruit and profit their minds are not enlightned by it their Hearts are not renewed their lives not reformed by it c. the cause hereof is not in the Word it self nor in Gods Ordinance both which are in themselves powerfull to work these and the like excellent effects but the cause is in the Hearers themselves their hearts are so hardned in unbelief and other sins that they are not fit for the Ministry of the Word to work upon The Word it self is the savour of life unto life but it is not so to all it is unto many the savour of death unto condemnation Whereunto is the fault to be imputed Not unto the Word it self but to the corruption and wickedness of many that hear it Therefore if the Word Preached do thee no good blame not the Word it self nor the Ministry of it but thy own corrupt and wicked heart which makes thee unfit to profit by it and pray unto God to mortify this corruption in thee by his Spirit that thou mayest be fit to profit by his Word Mark 4. 16 17. And these are they likewise which are sown on Stony Ground who when they have heard the Word April 30. 1620. immediately receive it with gladness TOuching the first sort of unprofitable hearers of the Word we have spoken Namely those signified in the Parable by the way side who are such as hear the Word and in some measure conceive and understand it in their minds but give it no entrance into their hearts and affections and therefore Satan commeth so soon as they have heard and useth all means to steal away the Word out of their minds Now we are come to the second sort of unprofitable
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
Sometimes to Comprehend generally in a large sense all Sins of the Flesh As Rom. 1. 29. and 1 Cor. 6. 18. 2. Sometimes it is put for the sin of Adultery properly so called that is for breach of Chastity by marryed Persons as Matth. 5. 32. Whosoever shall put away his Wife saving for the cause of Fornication c. 3. In a strict and most proper sense it is used to signify incontinency of single persons or unmarried Thus we are to take it whensoever we find it named with Adultery as in this place and elsewhere Remedies against this Sin 1. Generall against all Sins of the Flesh Vide suprà 2. Speciall against Fornication First Consider the greatness of the Sin for though this Sin be not so hainous as the former yet it is also a grievous Sin as may appear by these Reasons 1. It is a Sin directly against the Body as the Apostle saith 1 Cor. 6. 18. That is to say Such a Sin as doth not only bring guilt upon the Soul and Conscience and so lay open the person to the curse of God but it doth also after a speciall manner pollute and defile the Body In that by this Sin the Body is made not onely an Instrument of Sin as in many other Sins but also the immediate seat and subject of Sin c. Vide Bezam in locum Note that this is also true of Adultery c. 2. It pulls down heavy Judgments of God upon such as are guilty and do live in it both in this life and after this life Hebr. 13. 4. Whoremongers and Adulterers God will judge It is one of the Sins which shut men out of God's Kingdom 1 Cor. 6. 9. and Gal. 5. 19. compared with 21. See before what Judgments follow the Sin of Adultery the like do often follow this Sin of Fornication though not in like measure and degree because this Sin is not so hainous as that is 3. This Sin of it self is a great Judgment inflicted of God upon such as ate given up to it for it is often a punishment of other great Sins Hos 4. 13. Because of their Idolatry their Daughters should be given up to commit whoredome c. 4. This Sin bringeth guilt of Sin upon two persons at once and so indangereth both their Souls everlastingly without Repentance In which respect it is much more hainous and dangerous than those sins which are committed by one alone and hard to repent of c. The second peculiar and speciall remedy against Fornication is that which God himself hath provided and sanctified for such single persons as finding themselves called of God and fit to enter into that estate 1 Cor. 7. 2. To avoid Fornication let every man have his Wife c. The next Sin is Murthers This word is used in Scripture to signifie not only actuall killing or taking away man's Life but also all cruelty and hard dealing towards the persons of men and all means and occasions tendring to the hurt of men's persons or to the taking away of Life More particularly this Sin may be distinguished in respect of the persons against whom it is committed into two kinds The first is That which is committed against the persons of others The second is Against a man's own person Called Self-murder To speak something of both these Touching murder against others it is of two kinds The first is inward murther of the Heart The second is outward in the externall carriage and practise Of inward Murther there are especially four kinds or degrees 1. Rash anger Matth. 5. 22. Whosoever is angry with his Brother without cause c. 2. Hatred or malice which is a continued and inveterate anger 1 Joh. 3. 15. Whoso hateth his Brother is a Murtherer 3. Envy for this makes way often to actuall Murther therefore these two are joyned together Rom. 1. 29. Gal. 5. 21. 4. Desire of Revenge for a revengefull mind is a murdering mind c. Outward Murther way be committed three wayes especially 1. In using disdainfull or despitefull gestures towards others expressing the malice and despite of the heart against them Matth. 5. 22. Whosoever shall say to his Brother Racha c. It is a word of disdain uttered with scornfull Gesture as the Learned observe So Acts 7. 54. the Jews gnashed with their teeth against Stephen 2. In words by rayling reviling and bitter Speeches Prov. 12. 18. There is that speaketh words like the peircings of a Sword Matth. 5. 22. Whosoever shall say to his Brother Thou Fool c. Also by scoffing words as Ismael Michal and the Children mocking Elisha c. 3. In Action or Deed and that two wayes 1. By striking hurting or maiming the Body of another See Levit. 24. 19. 2. By actuall killing and taking away the Life of another and this is the highest degree of murther against others and a fearfull and grievous Sin yea a crying Sin calling to God and to the Magistrate under God for Vengeance being appointed by the Law of God to be punished with Death and that without taking any ransom or satisfaction See Gen. 9. 6. and Numb 35. 30. The second kind of murther is That which is committed against a man's own person And that two wayes 1. Directly by taking away his own Life as Saul Ahitophel and Judas did which is a more fearfull and dangerous sin than killing of another both in that it is more against the light of nature and also because such a one dying in Sin cuts himself from Repentance the remedy against Sin 2. Indirectly by taking any course or using any means whereby his own life is indirectly hurt or shortned as immoderate grief and care intemperance surfetting c. neglect of good Dyet and Physick c. Remedies against all kinds of murther and cruelty against others and our selves but especially against the highest degrees of it as actuall killing c. are these 1. Consider the hainousness of the Sin being most odious unto God and making the person guilty odious unto Him as appears in that our Saviour here reckons it among the Sins which defile the person c. So Psal 5. 6. He will abhorr the bloody man And it must need be so because it is a Sin so contrary to the Nature of God who is a God of mercy and such a Sin it is as makes a man like unto Satan Who is said to be a Murtherer from the beginning Joh. 8. 44. 2. Look at the grievous Judgments of God which follow this Sin In this Life Gods punisheth Murderers and cruell Persons usually with great hardness of heart till their consciences be awaked and then with as great horrour of Conscience as we see in Cain and in Judas who being but accessary to shedding of innocent Blood was by the terrour of his conscience driven also to murder himself Matth. 27. God doth also usually punish Murderers in their Bodies with untimely and violent Deaths a◠appears in Abimelech Judg. 9.
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
of death might pass from him c. Therefore it must needs be very hard for a Christian to overcome this natural fear of death and to be willing for Christ's sake to undergo it Use 1 Use 1. See here again the truth of that we heard before on the former Verse That it is a hard matter to be a good Christian in life and practice For he that will be so indeed must make accompt to lose his own bodily life that is to lay it down and part with it for Christ's sake and the Gospel's if he be thereunto called of God yea before he be called to do it actually he must do it first in heart and affection and that daily He must dy daily for Christ and his Name 's sake as Paul speaketh 1 Cor. 15. 31. Now this is no easy thing to do but very hard and difficult as we have heard To hate our own lives in comparison of Christ and daily to put our life in our hands for his sake c. Oh how hard a thing is to Nature So hard that Nature can never do it of it self neither can it be done without the special gift and grace of God enabling us to it Phil. 1. 29. To you it is given in behalf of Christ to suffer for his sake See therefore how many do deceive themselves in thinking it an easy matter to be a good Christian Vide supra Use 2 Use 2. See what need there is for us daily to fit and prepare our selves for performance of this difficult duty viz. the suffering of bodily death for the Name and Profession of Christ to lay down our lives for his sake if we shall at any time be called to it as we may be and must make accompt to be if God see it good and necessary for his Glory and the furtherance of our own and others Salvation Therefore let us daily fit and prepare our selves unto this great work As we must prepare for other lesser trials and afflictions so especially for this the greatest of all other This is the trial of all trials the cross of all crosses when God calls us to dy for the Name of Christ or to give testimony to his truth This is most properly to take up our cross as Christ did for he took up and did bear the cross on which he was immediately after to dy for us c. So must we daily prepare to take up our dying Cross or the Cross and Affliction of Death for his Name 's sake Hard it is to take up the Cross in our life-time by Sickness Poverty Disgrace Loss of Goods Friends c. but all this is nothing to this taking up our Cross in death and by death for Christ's sake and the Gospel's Therefore if there be great need to prepare daily to bear other trials how much more to endure this Therefore be careful hereof and because of our selves we cannot do it seek to God by Prayer and use all other good helps to enable us But more of this afterward Now to speak more particularly of the words Whosoever will save his life that is Whosoever shall desire or seek to preserve his bodily life from danger and shall refuse to hazard or lay it down for my sake or for the Profession of my Name and Gospel when he shall be called thereunto and will rather deny me c. That this is the meaning may appear by that which followeth Our Saviour doth not simply condemn the care of preserving our bodily life for this care is necessary and it is a sin to neglect it but his purpose is to condemn the inordinate and preposterous care of preserving bodily life when it is preferred before the seeking of Christ's Glory by Obedience to his Will and by Profession of his Name and Gospel He shall lose it that is He shall forfeit and deprive himself of life yet not onely of his bodily life although he shall at length be deprived of that also forasmuch as it is appointed for men once to dy Hebr. 9. 27. but he shall lose and be deprived of that eternal life of Soul and Body which God hath prepared in Heaven for his Elect. Note that this threatning of the loss of eternal life is not to be understood absolutely but with the condition or exception of Repentance as all other like threatnings found in Scripture that is to say unless such a one do afterward repent of this sin of preferring the safety of his own life before the honour of Christ and the Obedience which he oweth to his Will Doct. Doctr. That such as desire or seek to save the temporal life of their bodies with the denial of Christ or of his Word or do refuse to part with their bodily lives when they are called so to do for the Profession of Christ and the Gospel they are in danger to lose and to be deprived of eternal life The manifest Doctrine of this place lying plain in these words Whosoever will save his life shall lose it that is Whosoever seeketh to save or keep his bodily life from danger by the denial of Christ c. shall be deprived of life eternal The same Doctrine is taught else-where by our Saviour as Matth. 10. 39. He that findeth his life shall lose it that is He that seeks to find it or thinks to find or save it by the denial of Christ when he should lose it by confessing him And Ver. 33. Whosoever shall deny me before men though it be for the saving of his life him will I also deny before my Father which is in Heaven So Joh. 12. 25. He that loveth his life shall lose it viz. He that loveth it too much and inordinately so as he will rather deny Christ or His Word than part with his life c. Reason Reason 1. It is a great Sin against God and dishonour to Christ for any to prefer the safety of their bodily lives before his Glory and the Profession of his Name Now all sin deserves eternal death and consequently the loss of eternal life 2. The Justice of God requires that such as refuse to part with their temporall Life in this World for Christ's sake should be deprived of eternal life in the World to come unlesse they speedily repent for this Errour Vse 1 Use 1. See how fearful and dangerous for any to deny Christ or his Truth or any part of it for the saving of their bodily Lives in time of Persecution or otherwise No small sin but hainous and grievous a damnable sin such as is like to cost them dear who commit it unless they truly and in time repent of it It shall cost them the loss of Heaven and of eternal Life as our Saviour here threatneth This was the sin of Peter which through infirmity he fell into and it had cost him the loss of eternal Life if he had not repented of it with bitter tears The like sin have many other fallen into in
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
c. Hereby our Saviour implyeth that after they had seen this Transfiguration they should taste of Death in the time appointed of God This he presupposeth whence we may learn that even the faithful Saints and Servants of God are subject to bodily death and shall at length in their due time taste and have experience of it As they cannot by before the time appointed of God so when that time cometh they must and shall certainly taste of Death This is true of all the Saints and faithful even of the best and most excellent Christ's own Disciples yea the most eminent and chief of them for Grace as Peter James and John who are here particularly meant must at length come unto Death Joh. 21. 19. Our Saviour foretells Peter of his Death and the manner of it And 2 Pet. 1. 14. he prophesies of his own Death Shortly I must put off this my Tabernacle even as our Lord Jesus hath shewed me Touching the Death of James we read Acts 12. 2. that Herod put him to Death And touching John although some have erroneously imagined that he should not dye at all but remain alive till Christ's second coming grounding this their errour upon those words of our Saviour Joh. 21. 22. yet that the contrary is true may appear not onely by the words of John himself ver 23. of the same Chapter and by our Saviour's words in this place but also by the testimony of sundry antient Writers of the Church who report that he dyed and was buried at Ephesus about a hundred years after the Birth of Christ Now as it is true of these three Disciples of Christ here spoken of that in their due times they tasted of Death So is it also true of the rest of Christ's Disciples and of all the Saints of God mentioned in Scripture that as they lived unto the time appointed of God so when that time was come they dyed or tasted of Death So all the holy Patriarchs Prophets religious Kings of Israel and Judah lived and dyed c. So all the Saints in the new Testament Esay 57. 1. The Righteous perisheth and mercifull men are taken away c. viz. By Death they are taken away from the Earth Reas 1 Reas 1. Bodily Death is the common condition appointed of God for all men to pass thorough Hebr. 9. 27. It is appointed unto men that is unto all men once to dye Therefore it is appointed for the Saints of God as well as others Job 30. 23. I know that thou wilt bring me to Death and to the House appointed for all living Reas 2 Reas 2. The Saints of God are tainted with the corruption of sin as well as others Therefore they as well as others are lyable to Death as the wages of sin Rom. 5. 12. Death passed upon all men for that all have sinned Object 1 Object 1. Joh. 8. 51. If a man keep my saying he shall never see Death Answ Answ It is to be understood of eternal Death not of Temporall Object 2 Object 2. Henoch and Eliah dyed not but were taken away from Earth to Heaven extraordinarily Hebr. 11. 5. Henoch was translated that he should not see Death Eliah taken up to Heaven in a fiery Chariot c. 2 King 2. 11. Answ Answ These were extraordinary and speciall Examples to whom the Lord for speciall causes did vouchsafe this Priviledge which therefore makes nothing against the general and ordinary course which God doth take with all other his Saints viz. To bring them unto Death and to cause them to taste of it every one in their time Object 3 Object 3. 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Answ Answ That change of the Saints found alive at Christ's second coming shall be in stead of Death unto them Quest Quest why doth not the Lord abolish Temporal Death as well as eternal unto his Saints and wholly free them from the former as well as from the latter seeing he hath Power so to do Answ Answ The Lord will have Temporal Death to remain and that his Saints and Children shall taste of it as well as others for these Reasons 1. That they may be conformable to Christ their Head who first tasted of Death and so was Crowned with Glory Hebr. 2. 9. 2. To humble them the more in the sense of their sins which are the meritorious and procuring cause of Death in them 3. The Lord hath thought it fit that as Sin brought Death into the World so Death should carry Sin out of the World That his Saints should be freed from all remnants of sinful corruption by means of Death Use 1 Use 1. For admonition to the Saints and Faithful as well as others to make accompt of Death and to prepare and fit themselves to undergo and taste of it make a vertue of necessity Seeing they must dye therefore daily prepare to do this great and last work of a Christian Job 14. 14. All the Dayes of my appointed Time will I wait till my change come Object Object The Saints and Faithful cannot but be fit and well prepared for Death Therefore this admonition is needless c. Answ Answ There are Degrees of fitness and preparedness for Death And though all true Believers are in some measure prepared for it yet because this their preparation is mingled with much weaknesse and imperfection therefore they have need daily to fit and prepare themselves for Death in a farther degree and measure Quest Quest How is this to be done Answ Answ 1. By frequent and often meditation of Death and of the necessity of it by God's Ordinance c. Deut. 32. 29. Oh that they were wise that they would consider their latter end This is called numbring of our Dayes Psal 90. 12. So teach us to number our Dayes c. make Death present to us by meditation before it come 2. By often meditation of those Grounds of comfort which the Word of God affordeth to the Saints against Death As 1. The Death of Christ whereby he hath satisfied for their sins and so taken away the sting and curse of their Death so as now it is not hurtful to them nor to be feared at all 1 Cor. 15. 55. O Death where is thy sting c 2. The blessed estate and condition of the Saints immediately after Death resting from their Labours c. Rev. 14. 13. Their Souls carryed by the Angels into Abraham bosom c. 3. The Resurrection of our Bodies which we hope and certainly look for at the last Day c. 3. By daily renewing their Faith and Repentance that so they may be more and more assured of the pardon of their sins and peace with God in Christ and so that they shall dye in the Lord c. Use 2 Use 2. A motive to us to be willing to dye and to encourage us thereunto whensoever the Lord shall call us to it seeing Death is such a condition and
estate as the Saints of God as well as others must come unto and passe through A cup which they all have or must taste of in due time And shall we then refuse to taste of it together with them Shall we desire to be exempted from the common condition of all the Saints and Servants of God which have gone before us or shall follow after us How unfit and unequal a thing were this Let us therefore labour willingly and chearfully to do that which all the Saints of God either have done before us or must do after us that is to dye or taste of Death when our time shall come What though Death be painful in it self and tedious to Nature yet remember that the pains of Death are no other but such as the dear Saints and Children of God have suffered and tasted of before us or must do after us And shall we then fear them or be dismayed at them In the pains of any Sickness or Disease it is a great comfort to us if one tell uâ— he hath suffered the same or the like pain before us especially if he be a good man that hath indured it before us So here c. Besides the Death of the Godly usually is nothing so painful as of the Wicked because the bitterness thereof is sweetned to them by the comfortable feeling of the pardon of their sins and of God's love in Christ c. as also with hope of the Life to come Vse 3 Use 3. To comfort us in the Death of our Christian Friends Children c. They are gone the same way that all the Saints of God are gone before them or must go after them Therefore if we have any good Ground whereupon to perswade our selves that they have dyed well and in the Lord Death cannot make them miserable but happy c. Observ 4 Observ 4. From this manner of Speech used by our Saviour They shall not taste of Death we may gather That although the Saints of God as well as others must dye or come unto Death yet they shall but taste of it They shall not drink of thiâ— bitter Cup to the bottom or dreggs but leightly sip of it as it were that is have some leight feeling and experience of the pain of it Besides though they do dye yet they shall not remain under the Power of Death nor continue in the state of it for ever but shall be raised again to Life yea to an eternal and most blessed and glorious Life at the last Day Though they must taste of the Cup of Death yet they shall not be drunken with it as the wicked shall be that is overcome of it or overwhelmed by it but it shall passe from them as it did from Christ Therefore the Death of the Saints is called a Sleep and they are said To rest in their Graves as in Beds for a Night that is for a short time till the Day of Resurrection Use 1 Use 1. See a difference between the Saints of God and the wicked in their Death The wicked drink deep of the Cup of Death even to the dreggs so as to be overcome and swallowed up of it But the godly do onely taste leigthly of Death and so as they scarce feel the bitterness of it in comparison of the wicked The bitternesse of Death is past to them even before they dye Again the wicked remain in Death being passed from Temporal Death to Eternal not so the godly c. Vse 2 Use 2. Comfort to the Godly and Faithful against Death consider that though Death be in it self bitter and grievous to Flesh and Blood yet they shall not feel the pains of it in extermity or in great measure but rather leightly and moderately they shall but leightly taste of this bitter Cup and that for their good and furtherance of their eternal happiness after this Life The pains of Death shall be mitigated to them by the feeling of God's love and mercy towards them in the midst of Death and with hope and assurance of eternal Life which shall make Death so sweet that it shall seem no Death unto them Besides they shall have but a shoâ—t taste or feeling of Death Though they dye they shall not continue in Death nor under the Power of it but their Bodies shall be raised to Life again at the last Day and in the mean time their Souls immediately after Death do live with God in his heavenly Kingdom Mark 9. 2. And after six Dayes Jesus taketh with him Peter and James and John and leadeth them up into a April 16. 1626. high Mountain apart by themselves and he was transfigured before them IN the former Verse as we heard our Saviour darkly foretold the Glory of his Transfiguration which was shortly after to be manifested to some of his Disciples then present with him Now in the next place the Evangelist recordeth the actual fulfilling of that glorious transfiguration of Christ setting down the History of it ver 2 c. Which History is the more excellent because it doth set forth before us alively representation of the divine Glory and Majesty of Christ's God-head together with the excellency of that blessed estate of the Saints in Heaven after this Life in which they shall more fully see Christ's Glory and be partakers in it Amplitudinem majestatem hujus historiae neminem puto mortalium concipere animo nedum linguâ exprimere posse saith Musculus upon this place Which being so we are to attend the more diligently to the matter of Doctrine which shall be taught us out of this excellent History and to be the more affected with it Now in this History we have sundry things to consider as they are set down by the Evangelist 1. The circumstance of Time when this transfiguration of Christ happened After six Dayes 2. The persons chosen by our Saviour to be present with him at the time of his Transfiguration as witnesses of it Peter James and John whom he took with him 3. The place where he was transfigured A high Mountain into which he led up those three Disciples apart 4. The transfiguration it self set down partly in fine ver 2. and partly ver 3. He was tranfigured before them And his Rayment became shining c. 5. Some special accidents or circumstances which happened at the time of his Transfiguration and did accompany the same set down to uâ— ver 4 5 6 7 8. 6. The Consequents which fell out immediately after this Transfiguration of our Saviour which are set down ver 9 c. Of the first After six Dayes These words have relation to the time or day in which our Saviour uttereth those words mentioned in the former Verse That some there standing should not taste c. q. d. Six dayes after that he had spoken those words to his Disciples and others then present Object Luke 9. 28. It is said It was about eight Dayes c. Answ Though there be some
City whose Street is of Gold and Walls and Gates of Pearls 2. This is proved by those excellent Priviledges and Benefits which the Saints shall enjoy in that Life to come which are of two sorts 1. Freedom from all evils and miseries of this Life which do here grieve or discontent them 2. Fruition of all good which may any way bring joy delight and contentment to them Of the first They shall be freed 1. From all corruption of Sin which now is burdensome and grievous to them Eph. 5. 27. 2. From all Troubles and Afflictions of this Life Rev. 21. 4. All tears shall be wiped from their Eyes 3. From subjection and power of Death 4. From all Satan's Temptations Of the second They shall enjoy all good things which may bring joy and comfort them As 1. The immediate sight and presence of God and of Christ Jesus who shall be all in all to them In whose presence is fulness of joy c. They shall see him as he is 1 Joh. 3. 2. And face to face 1 Cor. 13. 12. 2. The society of all the blessed Angels and Saints glorified Matth. 8. 11. They shall sit down with Abraham c. ut suprà audivimus 3. Perfection of all heavenly Gifts both in Soul and Body 1 Cor. 13. 10. In Soul they shall be indued with perfect Knowledge Wisdom Love Holiness c. In Body with all glorious qualities as perfect beauty brightness strength agility c. Phil. 3. 21. He shall change our vile Body c. Use 1 Use 1. The estate of the Saints in Heaven after this Life being so full of delight and contentment to those that enjoy it This should draw our love and affection to it causing us earnestly to desire and long after it above all other estates and conditions in this World We naturally desire those things in this World which we think will bring us most joy delight and contentment Let us then above all things desire and long after Heaven and the Life to come which will give us more delight and contentment then all this World can afford us That is the onely delightfull and comfortable condition most amiable and most to be desired in it self in comparison whereof all Earthly things are to be despised as utterly unworthy of our love or desire The best estate in this World either of Wealth Honour c. is mingled with some grievances and discontentments which will make us weary of it in time Onely Heaven and the Life to come is such an estate as hath in it such full contentment and delight that when we shall once enjoy it we shall still desire to enjoy it and say It is good being here we shall never be weary of it c. If David so much desired to dwell in God's House c. Psal 27. 4. Labour we then for Hearts to desire and long after that joyfull and most comfortable estate of the Life to come The rather because none shall be partakers of it but such as desire and thirst after it in this Life Rev. 21. 6. I will give unto him that is athirst of the Fountain of the Water of Life freely This desire hath been in the Saints of God as in Paul and others 2 Cor. 5. 2. In this we groan earnestly desiring to be clothed upon with our House which is from Heaven Yea all Creatures in their kind do groan and sigh after that joyfull and comfortable estate of the Saints after this Life Rom. 8. 22. much more ought we c. Vse 2 Use 2. To move us every one to labour and seek above all things to have part in that blessed and joyfull condition of the Saints in Heaven to get good assurance hereof unto our own Souls Else what profit is it to know there is such a joyful and comfortable estate so full of delight and contentment c. Our chief care and labour therefore must be to have our part therein Matth. 6. 33. First seek the Kingdom of God c. Luke 13. 24. Strive to enter in at the straight Gate c. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be c. To this end often remember and think of the excellency of that state and condition of the Saints in Heaven how full of joy delight and contentment how much to be desired such as we shall never be weary of such as shall have no matter of grief or discontentment in it c. And let this consideration stirr up our diligence to work out our Salvation who would not take pains for such a blessed estate to be partaker of so much joy delight c. as no Heart can now conceive What though there be many hard Works and Duties to be performed of such as shall come to Heaven as the denyal of our selves the mortifying our Lusts the taking up of our Cross c. Remember still that Heaven is worth our pains Remember what a good place it is what a blessed estate how full of joy delight c. How good it shall be to be there c. Vse 3 Vse 3. For comfort to all that know and have assurance of their part in that blessed and joyfull condition of the Saints in Heaven 1. This may comfort them against all Miseries and Troubles of this Life against all Crosses and Afflictions against all occasions of grief sorrow and discontentment which we here meet with in this World In midst of all remember that joy delight and contentment which we believe and hope for in the Life to come This will sweeten all bitter Crosses and Troubles of this Life this will comfort and chear up amidst all discomforts 2 Cor. 4. 17. Our light affliction which is but for a moment c. In all Crosses and Troubles of this Life look beyond them and thorough them at the joy and comfort of the Life to come So did Moses Hebr. 11. 26. So Christ himself Hebr. 12. 2. For the joy that was set before him he endured the Cross c. Here we meet with such and so many grievances and troubles that they make us weary of Life and of being in this World Now then comfort our selves with hope of our heavenly Estate and Life in which we shall find such full delight and contentment that we shall never be weary of it but still desire to be in it c. 2. This affords comfort to the Saints of God against the fear of Death and against our Naturall lothness and unwillingness to part with this earthly Life and Condition Consider that blessed estate which follows The Death of the Saints dying in the Lord Rev. 14. 13. An estate which shall afford such fulness of joy delight and contentment that they shall never be weary of it but for ever desire to be in it c. Labour by Faith to be perswaded hereof then wilt thou say with Paul Phil. 1. 23. I desire to depart and to
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the 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
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
life Now gift is free or else it is no gift properly So elsewhere he is said to have given himself for us Ephes 5. 2. and to lay down his life for us Joh. 10. 15. I lay down my life for my sheep And ver 18. No man taketh it from me but I lay it down of my self c. See before chap. 8. ver 31. the same point in effect handled with the uses of it Now followeth the end of Christs giving his life To be a Ransome or price of Redemption for us Observ 1 Observ 1. By Nature we are all Captives and Bond-slaves under the power of sin and Satan else no need for Christ to ransome us 1. We are Captives and slaves to sin 2. To Satan To Sin in three respects 1. In regard of the guilt of it with which we are all holden before God by Nature Rom. 3. 19. By the Law every mouth is stopped and all the world found guilty before God 2. In respect of the corruption of sin and sinful lusts which naturally raign in us and over us Joh. 8. 34. He that committeth sin is the servant of sin and Tit. 3. 3. We our selves in time past were disobedient serving divers lusts c. 3. In respect of the punishment due to sin which is the wrath and curse of God both temporal and eternal which we are liable unto Ephes 2. 3. We are by nature children of wrath c. To Satan we are also Captives and Slaves by Nature 2 Tim. 2. ult wicked men are said to be taken captive by him at his will Now this is true not only in regard of that power which the Devil hath over us in our natural estate to tempt us unto sin and to cause us to yield to his temptations in which respect he is said to work effectually in the children of disobedience Ephes 2. 2. but also in regard of that power he hath over us as the executioner of God's Wrath and Justice to inflict punishment upon us for our sins especially the punishment of eternal death Heb. 2. 14. the Devil is said to have the power of death that is power to inflict death c. and Verse 15. we are said by nature to be in bondage to him through fear of death Use Use This must teach and move every one to labour for a true sight and feeling of this our spiritual captivity and bondage by nature under sin and Satan that we are under the power of these as cruel Lords and Tyrants not only under the guilt and power of sin raigning in us but liable to the wrath and curse of God yea to eternal death and subject to Satan as the executioner of it c. Labour to see and know this our miserable bondage out of the Word of God which only can teach it us And not only to see it but to be truly sensible of it and humbled in sight of it and of the greatnesse of this bondage being worse than any outward bodily slavery or captivity worse than that of the Galley-slaves under the Turks c. Especially thou that didst never yet come truly to see and feel this thy spiritual slavery and bondage under sin and Satan labour now to see and feel it and pray unto God to open thine eyes to see it c. The rather because till thou come to this thou wilt never truly desire or seek to be redeemed from it neither canst thou have any part in this Redemption or deliverance by Christ He is sent to proclaim liberty and to purchase liberty for the captives c. Not to all such but to those that feel and groan under this captivity sighing and crying to God as the Israelites in Egypt c. Observ 2 Observ 2. The main end of Christ's laying down his life and suffering of death was to redeem and deliver us from the spiritual bondage of sin and Satan to which we were subject by Nature and that by giving this Ransom or Price for our Redemption Here two things are to be shewed 1. That the end of Christ's death was to redeem and deliver us from the bondage of sin and Satan from the guilt and punishment of sin and from the power of Satan c. 2. That this Redemption was by paying a ransom or price for us Of the first It is proved Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity c. and Heb. 2. 14. He took part of flesh and blood that through death he might destroy him that had the power of death that is the Devil And deliver them c. Of the second That this Redemption was by paying a price even the price of his own life c. is proved 1 Tim. 2. 6. He gave himself a ransome for all Therefore also this deliverance is called a Redemption which signifies properly such a deliverance as is obtained by payment of a price or ransom and Christ is called our Redeemer to shew that he delivered us by paying a price even the price of his own life which he laid down or the price of his own death which he suffered for us or the price of his blood shed for us for all these come to one and the same thing in effect 1 Pet. 1. 18. Ye were redeemed not with silver and gold c. but with the pretious blood of Christ c. Quest 1 Quest 1. To whom was this price paid by Christ whether to God himself or unto Satan under whose power we were Answ Answ To God Himself and not unto Satan Reason Because we were properly Captives and Prisoners unto â—od and to his Justice by our sins As for Satan though we were in some sort also his Captive and under his power yet not simply or absolutely but only so far forth as he is the Executioner of God's wrath c. Quest 2 Quest 2. How was the payment of this price a means to free and deliver us from our spiritual bondage c Answ Answ Because by it there was a full satisfaction made to the Justice of God for the guilt and punishment of our sins and so we are delivered from the same and consequently from the power and tyranny of Satan as the Executioner of God's Justice Quest 3 Quest 3. Seeing Christ dyed to redeem or ransom us from the power of sin and Satan how is it that even the godly and faithful who have part in this Redemption are still subject in this life to sin and to the temptations of Satan c Answ Answ Because this Redemption is not in every respect perfect in this life but inchoâ—te and begun and not to be fully perfected till after this life In the mean time the faithful are in this life freed from sin 1. In regard of the guilt of it so as none of their sins are imputed to them of God c. 2. From the power and dominion of it that it raign not in their mortal bodies as it doth in
the wicked 3. From the eternal punishment of all their sins 4. From the curse and sting of all temporall afflictions and of death it self They are also delivered from the power and tyranny of Satan so far forth that though he may tempt them and sometimes cause them to yield to his temptations for a time yet not so as finally to vanquish or overcome them neither are they any longer subject to him as he is the Executioner of God's Wrath and Justice on the wicked Use Use For unspeakable comfort to so many of us as truly feel and are sensible of our spiritual bondage under sin and Satan labouring by faith to believe in Christ and to lay hold oâ— the merits of his death Let such consider and remember to what end Christ the Son of God also did give his life and suffer death even to this end that by payment of this counter-price to the Justice of God he might fully satisfie for our sins and so deliver and free us not only from the guilt and punishment of all our sins but also from the power and dominion of sâ—n and our sinful lusts that we may be no longer captives and slaves to them as also from the power and tyranny of Satan in whose snare we were holden by Nature and to whom we were subject as the Executioner of Gods wrath c. So that now we are no longer captives or slaves of sin and Satan no longer subject to God's wrath and curse but we are in Christ Jesus freed from all these so as they can no longer hurt us or hinder our salvation We are the Lord's Free-men 1 Cor. 7. And this is the best of all kinds of liberty and freedom and a full and perfect freedom so far as we are capable of it in this life Joh. 8. 36. If the Son make you free ye shall be free indeed If it be a great benefit and comfort to a prisoner or captive under the Turk to be delivered and ranâ—omed from that bodily slavery how much more to a child of God to be delivered and freed in Christ from this spiritual bondage c. How should this comfort us against our sins against the fear of God's wrath and against the power of Satan c. Think of this now we come to the Lord's Supper in which we are in special manner put in mind of this unspeakable benefit of our redemption by Christ's death c. to strengthen our faith in God's promise of forgivenesse of sins and salvation by Christ and to stir us up to thankfulnesse for the same c. Observ 3 Observ 3. Here also by comparing the end with the means that is to say our Redemption or Ransoming with the death of Christ we might observe the greatnesse of our spiritual bondage by Nature and how hard it was for us to be delivered from the same in that there was no way to effect this but by the death of Christ the Son of God no Ransom or Price would serve but the giving of his life for us c. But I will not inâ—ist on this here It followeth The persons for whom our Saviour came to give his life as a Ransom not for all Mankind but for many viz. for the Elect of God being many in number Observ 1 Observ 1. Christ Jesus did not give his life or suffer death for the redemption of all Mankind simply but for his true Church that is for his elect people chosen and appointed to salvation in his eternal Counsel These signified here by the word many as also in other places of Scripture as Esay 53. ult He bare the sin of many and Matth. 26. 28. This is my blood of the New Testament which is shed for many c. These many are the true Church c. Joh. 10. 15. called the sheep of Christ for whom he layeth down his life See Ephes 5. 25. True it is that the death of Christ was in it self of sufficient merit and vertue to redeem all Mankind but it was not intended by him or in the counsel and purpose of God as an effectual means to redeem all but only the true Church which are the Elect and faithful People of God Use 1 Use 1. To confuâ—e the Opinion of those which hold an Universal Redemption of all Mankind by the death of Christ On the contrary here we see that Christ came into the world to give his life a Ransom not for all but for many c. Object 1 Object 1. In some places of Scripture Christ is said to have dyed for all men as 2 Cor. 5. 15. and Heb. 2. 9. he tasted of death for all men and 1 Tim. 2. 6. He gave himself a ransom for all men Answ Answ By All we are to understand not simply and absolutely all Mankind but 1. All the elect and faithful people of God which are his true Church 2. That he dyed for some of all â—orts of men as it is plain that place in Timothy is so to be understood not for the Elect Jews only but also for the chosen of God among the Gentiles for some of every Nation So also for some of every estate degree or calling of men for Kings and Rulers as well as for meaner persons and for these as well as the former Object 2 Object 2. 1 Joh. 2. 2. Christ is the propitiation for our sins and not only for ours but for the sins of the whole world Answ Answ The Apostles meaning is That Christ was a propitiation not only for the sins of those Believers to whom he wrote which then lived but also for the sins of all other the elect and faithfull which should live to the end of the World Vse 2 Vse 2. If we would know whether we be redeemed by Christ's death To examine our selves whether we be in the number of God's true Church and chosen people effectually called to faith in Christ Now the way to know this is by the true fruits and effects of God's Election and effectual Calling if we can find them in us especially by one fruit amongst other which is the grace of true sanctification wrought in our hearts and appearing in our lives If thou feel an inward change in thy heart from the love of sin to the hatred of it if thou make conscience to refrain all sin and to walk before God in holinesse of life this is a sign thou art one of God's Elect and true Church c. and consequenâ—ly in the number of those for whose Redemption Christ gave his life 2 Tim. 2. 21. If a man purge himself he shall be a vessel unto honour sanctified c. Tiâ— 2. 14. Christ gave himself that he might redeem us from iniquity and purifie to himself c. See Esay 59. 20. Observ 2 Observ 2. The true Church of God which are his Elect and faithful people though in comparison of the Reprobate and wicked which are out of the Church they be but few yet in themselves
1222 Cautions concerning it 1223 The heart must be free in it 1224 Children God sometimes makes them a Curse 1114 Should be nurst by the natural Mother 1115 Christians must be like them 723 724 657 673 Christ's Love to them 725 We should pray for them 725 They are naturally tainted with Sin 624 Their Duties to Parents 407 410 They should not curse their Parents 411 They ought to help their Parents 74 416 Christ 1224 1230 He rules the Devils 65 70 Why the Devil professed his Knowledge of him 67 253 Why Christ rebuked the Devill for confessing him 69 The Authour and Subject of the Gospel 3 Efficacy of Ordinances from him 26 Obedience due to him 58 92 110 Why the Devill adored him 253 Faith unites to him 285 God's Love to him 33 586 Christ the chief Teacher 370 417 587 591 713 1033 All ought to hear him 588 His Enemies 163 390 1028 1029 1030 1058 1085 1377 He is true God 4. 24 76 98 His Dignity 7 24 31 599 912 We must forsake all for him 28 58 271 He resembles the Dove 31 The ground of Ged's Love to us 34 Why he was nempted forty dayes 38 39 His Love to us 39 127 467 468 531 636 656 756 782 1311 1332 1335 He is Lord of all the Creatures 42 246 378 He governs the Church 46 47 His Kingdom 47 818 1027 1550 1564 His Power 60 89 245 366 378 497 663 813 815 1247 1649 His Holiness 68 His Mercy 76 100 247 356 384 461 489 496 His spiritual presence 82 He is a spiritual Physitian 89. 115. 147. 276. 279. 463 Why he would not have the People to flock to him 93 How he saw their Faith 97 He takes notice of our Graces 99 He knows the heart 104. 1247 When on Earth he could pardon 106 One end of his coming to convert Sinners 117. 118 Difference between his Disciples and John's 119 He is a spirituall Bride-groom 122 His humune Nature 131 515 580 829 1040 1147 1309 He hath Power over the Sabbath 132 His Miracles 135. 280 His Friends 145 Why he chose Judas among his Apostles 155 He was subject to our Infirmities 160. 1309 We should seek the Knowledge of him 190 His diligence in the Ministry 238. 501. 694 He was subject to humane Passions 241. 356. 474 Why he returned into Galilee 267 Why he asked Who touched him 281 Why he sometimes published and sometimes forbade the publishing of his Miracles 281 He comforts the humbled 284 He is Lord of Life and Death 294 His Humiliation 300. 1370. 1389. 1417. 1409 Why in Prayer he looked upward 365 He is a spiritual Pastor of Souls 369. 1290 What he prayed for in the Mount 372 In him a two-fold Will. 440 Misery of Man without him 457. 1261. 1267 His Humility 496. 656. 797. 798 He is the true Messias 510. 572. 1406. 1409. 1447 He was called of God 510. 661 His fore-knowledge 513. 1057 His Sufferings 513. 516. 518. 520. 521. 601. 602. 788. 799. 932. 1202 1240. 1246. 1253. 1258. 1290. 1303. 1306. 1310. 1323. 1329. 1381. 1485. 1506. 1508 His Resurrection 523 Why he fore-told his Passion 525. 602 We must imitate him 534. 535 His Glory 562. 569. 580. 567. 1408 Those that follow him must suffer 538. 769 His Transfiguration 563. 566. 569 His Divinity 584. 593. 538. 1024 Why his Divinity was not published in the time of his Humiliation 592 His Patience 620. 1451. 1452 His Wisdom 730 812 It was not his Work as Mediator to confer worldly honour 791 Why he came poor into the World 797 Necessity of his Incarnation 798 He dyed not for all 800 How he received Power from God 824 We should pray for his Kingdom 825 His Long-suffering 833 His Incarnation 908 910. 911 Reverence due to him 912 Causes of his Death 923 He is a Corner-stone 934. 935 His Exaltation 937. 1024. 1147. 1658 He was revealed in the Old Testament 959 He exalted not himself 1022 His Glorification 1025. 1026 1410 Many false Christs 1064. 1065 Contempt of him dangerous 1075 1120 His Prophetical Office 1134 He gave Alms. 1217 We must ask Counsel of him 1243 We should entertain him 1247 His Obedience to the Law 1249. 1382 His Sorrow 1251. 1308 1309 His Meekness 1251. 1451. 1452 Why he fore-told the Treason of Judas 1252 How we may be guilty of his Death 1261 All benefits flow from his Death 1269 Why he prayed 1305 His Fear 1398 His Trayer 1317. 1319. 1321. 1324 How could he pray against his Suffering since it was decreed 1321. 1322 Whether his sensitive Will was contrary to the Will of his Reason 1330 A two-fold Will in him ibid. His apprehension by his Enemies seems strange 1369 His Innocence 1398. 1466 Why he made no Answer to the Allegations against him 1402. 1406 How he is the Son of God 1407 What it is to deny him 1424. 1428 His Death 1443. 1492 He is a King 1448 His Work of Redemption 1385 His Humiliation 1468. 1480 He is the true Sin-Offering 1433 He was numbred with Transgressors 1463 It is honourable to bear his Cross 1486 His Love to Mankind 1494. 1530. 1611 His Poverty 1496. 1558 All his Sufferings were ordained by God 1507. 1521 Why he dyed 1542 For whom he dyed ibid. Why Miracles were wrought at his death 1546 How we may honour Christ 1562 Why he rose the third day 1577 His Presence 1605 His Apparition 1613 He is Lord of all men 1652. 1653 Causes of his Ascension 1655. 1656 The ends of his Exaltation 1659. 1660. 1661 How he makes Intercession for us 1659 Why he was baptized 1632 Church Personall succession of its Pastors no certain Mark of its Truth 1396 It may be amongst its Enemies ibid. Christ was not to abide with it on Earth 1191 Christ's care of it 901. 902. 903. 906. 930. 607. 1122. 1192. 1193. 1295 Ministers are Door-keepers of it 1196 It s weighty Affairs should be done carefully 1244 God warns it of troubles 1076 Those that are excluded out of it are odious to God 1103 It is sometimes in great troubles 376. 1121. 1126 God mitigates his Anger against it 1122 God's care of it in time of trouble 1124 It is Catholick in respect of place 1157 The sure estate of it 1170 It is like a House 1188. 1189 On Earth it is in a warfaring Condition 1189 Christ is Lord of it 46. 47. 926. 1190 God is alwayes present with it 976 It is hard to reform it 603. 835. 837 Covetousness dangerous in it 837 Not to be reformed without a Call 840 Rules concerning its Reformation 828. 840 No man should take up an Office in it without a Call 875 God plants Churches 895 It is like a Vineyard 896 God furnisheth it 899 God expects it should be fruitfull 900. 913 How Christ upholds it 935 All Attempts against it are vain 146. 936 It is often tainted with Cōrruptions 600 Gods care of its Reformation 601 It may ordain outward Ceremonies 401 The proper Priviledges
you this Gospel written by St. Mark which I have made choice to go thorough rather than any of the other Gospels because it is more brief than any of the rest are and so will require lesse time St. Austin saies That Mark seems to have followed Matthew Tanquam Breviator Ejus as his Abridger or Epitomiser and he is so for the most part but not alwaies for this Evangelist hath some things which neither Matthew nor any of the other Evangelists have recorded in writing this History Before I come to the Gospel it self and to the words now read it may be fit to speak somewhat though briefly touching the Title of this Book It is called The Gospel according to Mark for so the words are read in the Original Now this Title containes two things 1. The general Name given to the whole Book called the Gospel 2. The Pen-man or Writer of it Mark. Touching the first The word Gospel is a common name to al the Books of the four Evangelists The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify in general any good or joyful tidings but more properly and peculiarly it is in the New Testament applyed unto that most joyful Tydings of all other concerning Christ Jesus his coming in the Flesh to work our Redemption and concerning our Salvation and the means of it procured and wrought by him And according to this Acception the Word is used three waies 1. To signify the Doctrine of Christ and of Salvation purchased by him Mark 16. 15. Preach the Gospel to every Creature Thus it is commonly taken 2. To signify the preaching or publishing of the foresaid Doctrine of Christ as Rom. 1. 16. I am not ashamed of the Gospel c. i. e. of the preaching of it And thus the word is to be taken in the 1. verse of this present Chapter which I have now read as we shall see by and by 3. This word Gospel doth sometimes signify nothing else but the History or Narration of those things which Christ did and spake on earth when he first brought this glad Tydings of Salvation to us in his own Person Acts 1. 1. And thus the word is used in the Title of this Book and of the other three Evangelists Further It is called The Gospel according to Mark by which phrase is meant that St. Mark was the Writer or Pen-man of it not the Author or Inditer of it for that was the Holy Ghost Vide Paraeum Prooem in Matth. What Mark it was that wrote this Gospel is not certainly known but it is probably thought by Divines it was he that is called John Mark Act. 12. 12. to whose Mother 's House Peter came after his delivery from prison who is also mentioned by the same name Act. 15. 37. It is also thought to be the same Mark of whom both Paul and Peter do make honourable mention Col. 4. 10 11. Paul saith he was one of his work-fellows to the Kingdom of God and Peter 1 Epist 5. 13. calleth him his Son by which honourable testimonies given him it may appear that although he was none of the twelve Apostles whereof two only i. e. Matthew and John were Writers of the Gospel yet he was a man of great account in the Church Some of the ancient as Eusebius and Hierome do write that he was the Disciple and Companion of Peter and that he received his Gospel from the mouth of Peter putting that into writing which he had heard Peter preach and further that this Gospel being written by him was afterward approved and allowed by Peter See Euseb lib. 2. c. 14. Hieronym Catalog in Marcol But this I leave as uncertain Howsoever most certain it is that the Writer of this Gospel was infallibly assisted by the Holy Ghost in the writing of it and so this as well as the other three Gospels is of Canonical authority according as the Chuch hath alwaies from the first writing of it received and approved it so to be we therefore are still to embrace and hold it in like manner to be of Divine authority So much of the Title set before this Book Now to come unto the Book it self The general scope and drift of which as also the other Books of the Evangelists is to shew and prove that Jesus of Nazareth the Son of the Virgin Mary is the true Messiah and Saviour of the World which was promised in the Old Testament and foretold by the Prophets and which was in due time exhibited and sent of God the Father into the World Joh. 20. 31. And this St. Mark doth prove in his Gospel by shewing how those things which were foretold by the Prophets concerning the Messiah were fulfilled in this Jesus the Son of Mary which being so he must needs be the true Messiah Touching the sum of this Gospel it contains the history of Christ In which history four things are recorded by St. Mark concerning our Saviour 1. The course of His life and actions or the history of His sayings and doings till a little before His death This reacheth unto the 14. Chapter of this Gospel 2. The history of His Passion and Sufferings Chap. 14 and 15. 3. The history of His Resurrection Chap. 16. unto the 19. Verse of it 4. and lastly The history of His Ascension briefly set down in the two last Verses of that Chapter Touching this Chapter five things are recorded in it 1. The solemn Baptism of Christ 2. His temptations 3. His preaching in Galilee c. 4. Calling of four Disciples 5. Certain Miracles Vide ver 12. In the Baptism of Christ consider two things in order 1. A description of the person which baptized Him which was John the Baptist unto the 9. Ver. 2. The Baptism it self laid down Ver. 9 10 11. Touching the description of John Baptist he is set forth to us by the Evangelist two waies 1. By his publick Office and Ministery from the 1. Ver. to the 6. Ver. as also Ver. 7 8. 2. By the austerity and strictness of his private life Ver. 6. Touching the history of his publick Ministery the Evangelist layeth down First A Preface to it Ver. 1. Secondly The history it self To begin with the Preface Ver. 1. The beginning of the Gospel of Jesus Christ the Son of God These words are to be taken not as a general preface to this whole Book but onely as a more particular preamble set before the history of John Baptist his publick ministery The beginning of the Gospel By the Gospel understand here not the history of this Gospel but the preaching or the publishing of the doctrine of the Gospel touching the glad tydings of Salvation by Christ and we must note that these words have relation unto the 4th Ver. following where it is said that John Baptist preached the Baptism of Repentance for the remission of Sins and the meaning is this as if the Evangelist had said The preaching of John Baptist was the first
circumstances of them in the ear of a popish Priest But this confession of sins mentioned here is no ground for such Popish confession in the Priest's ear For 1. This confession of John's hearers was free and voluntary but the Popish confession is forced upon the People by a Law made binding them unto it once a year 2. This confession of John's hearers was not such a particular enumeration of all their particular known sins with the circumstances of them as the Papists require for John Baptist could not in any reasonable space of time have heard the confessions of so great a multitude as came to him seven years had been time little enough to shrieve them all It was therefore only a general confession of their sins and guiltiness before God 3 This confession here mentioned was not by secret whispering in John Baptist's ear as the Papists use but they openly professed themselves to be sinners and to stand in need of Repentance and Remission So much the very nature of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply as the learned observe So much of the meaning of the words Now to come to the Instructions which arise form them Doctr. general from the whole Verse That where the Word of God is soundly and conscionably preached there it is not preached in vain but some fruit doth alwaies follow it John discharging his Ministry faithfully great fruit followed upon it even in that space for upon his first Preaching they professed their Repentance by acknowledging their sins and so were baptized of him This was the success which John's Ministry found and so is it alwayes wirh other faithful Ministers that discharge their Duty conscionably they never do it in vain but some fruit more or less alwayes followeth Esa 55. 10. As the rain cometh down from Heaven and returneth not thither but watereth the Earth and maketh it bring forth and budd c. So shall my word be that goeth out of my mouth it shall not return unto me voyd c. The word of God is alwayes effectuall one way or other either it softeneth the hearts of the Elect or else it hardeneth the hearts of the VVicked and Reprobate it is to all that hear it either the savour of Life or of Death either a means to call and convert them as also to confirm them being called or else a means to convince them and leave them without excuse Now God is glorified both waies as well in the convincing and hardning of the wicked and obstinate as in the converting and strengthning of the Elect the glory of his Justice is manifested in the former as well as the glory of his Mercy and Grace in the latter So then wheresoever the word is conscionably taught it alwayes worketh some effect tending to God's glory Hence it is called a lively word and mighty in operation c. Heb. 4. 12. because it alwayes worketh some powerfull effect where it is soundly and faithfully Preached so that the Minister which is conscionable in teaching his labour is never in vain in the Lord. Some fruit doth still follow though not so great as followed the preaching of John Baptist yet some alwayes is wrought Reas Reas God hath promised to joyn the inward work of his Spirit with the outward Ministery of his word in the Church to make it effectuall See Esay 59. 21. And Christ promiseth to be with his Faithfull Ministers unto the end of the World viz. by the operation of his Spirit Math. 28. ult Vse Vse Encouragement to Faithfull Ministers who make conscience of their Duties in diligent preaching and dispensing of the VVord they need not doubt but some good fruits and effects will follow their labours The word of God faithfully taught is a lively and powerfull word and it will prevail one way or other in those that hear it it will soften or harden them it will convert or convince them Indeed the fruit of our Ministery doth not alwayes appear at the first no not in a long time in some places yet at length it will and shall appear that we have not spent our strength in vain So much of the generall point gathered from the scope of the whole Verse Now to speak of those points which arise from the particular parts of the Verse And there went unto him all the Land of Judea c. The first effect following John's baptizing preaching viz. the great concourse and flocking of the People of Judea and Jerusalem unto him to hear him and to be baptized of him which shewed their readiness and forwardness to hear him in that they went to him in such multitudes Obser Obser Hence we learn that after their example we ought to shew our selves very ready and forward to repair unto the places where the Word and Sacraments are dispensed to us Acts 13. 44. Isa 2. 2. there is a Prophesy that in the times of the Gospel after Christ the Nations shall flow unto the Mountain of God that is to his Church and they shall encourage one another to go up to it to learn the waies of God Psal 122. 1. David saies He was glad when they said unto him Let us go into the House of the Lord. Jam. 1. 19. Be swift to Hear The same may be said of receiving the Sacraments be swift to receive them be ready and forward to come to the publick Ordinances of God Reas 1 Reas 1. The word and Sacraments are speciall Ordinances of God 〈◊〉 unto us Math. 28. 19. 1 Cor. 11. 23. therefore we must shew 〈◊〉 â—â—â—ward in resorting to them Reas 2 Reas 2. The 〈◊〉 of these Ordinances should move us to forwardness in resorting to them The excellency of the word preached appears by the excellent Titles given to it is called the word of Life and the Gospel of our Salvation Ephes 1. 13. Again the excellency of it appears by the notable effects ascribed to it as Heb. 4. 12. Sharper than any tow-edged Sword c. It is the ordinary means to work Faith in us Rom. 10. 17. Yea it is such a word as is able to save our soul Jam. 1. and 1 Cor. 1. 21. It pleased God by the foolishness of Preaching to save such as believe As for the Sacraments their excellency may also appear in that they are called the Mysteries of God 1 Cor. 4. 1. and seales to confirm and ratifie God's Covenant of Grace and Salvation made with Us in Christ See Rom. 4. 11. Now this our forwardness in repairing to the Word and Sacraments must shew it self in these things 1. In taking all good occasions to come unto them 2 Tim. 4. 2. Ministers must preach the Word on all good occasions the People therefore should take all good occasions to hear it Preached So also for the Sacraments we are to take all occasions of being partakets of them 2. In taking pains to resort unto them though it be far off So did John's Hearers many of them must needs come
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.
But know this that as a great Fall should not keep a man from rising again and as a dangerous Disease doth not keep a man from seeking to the Physitian so thy great sins should not hinder thee from coming to God by Repentance they should rather cause thee to make more haste unto God that he may pardon them There is a multitude of mercies with him for the pardoning of great Iniquities See Isa 1. 18. Though your sins be as Crimson and Scarlet c. David's Adultery and Murder were foul sins yet they kept him not from Repentance the Jews Sin in crucifying Christ was most heinous yet even they are called to Repentance Act. 2. A second hinderance is The profit and pleasure of sin Some sins bring in profit as Usury Oppression Covetousness false Dealing c. Other sins are sweet and pleasant to Man's corrupt Nature And thus by the profit and pleasure of sin men are allured to continue in their sins For removal of this hinderance of Repentance Consider 1. What shall it profit a man to gain the whole World and to lose his own Soul Mat. 16. 20. Besides all that is gained by sin hath God's Curse following it 2. Touching the Pleasures of sin Know this that howsoever it be sweet in the committing yet afterward it will be most bitter to us Prov. 20. 17. Bread of deceit is sweet but Gravel in his mouth afterward c. The pleasure of sin is short but the pain and torment which it will cause to thee is endless Delectat in momentum cruciat in aeternum Look at the End not at the Beginning of all sin A third hinderance is The difficulty of Repentance It is painful and tedious to the Flesh to humble and afflict our selves for our sins to have the heart broken with godly sorrow c. This painfulness of Repentance so discourageth some that they are loath to set about the practise of it But for this know 1. That the great benefits that come of it as inward Joy Comfort Peace of Conscience c. these do abundantly make amends for all our pains taken The dressing and searching of a Wound or festred Sore is painful yet we endure it in hope of future ease and soundness of Body So must we in the matter of our Souls 2. Some sins are as painful or more painful to commit than Repentance is to practise 3. Heaven is worth all our pains The fourth and last Impediment of Repentance is The vain hope of longer life Men think they shal have time enough hereafter to repent If they can have but an hour on their Death-bed it is enough c. But deceive not thy self For 1. Though thou live longer yet art thou not sure thou shalt have grace to repent when death shall come God must work it in thee thou canst not turn to him of thy self without his Grace inabling thee 2. Though true Repentance is never too late yet late Repentance is but seldome true and unfeigned The Repentance which many make shew of on their death-beds comes oftentimes rather from fear of Hell and of God's Judgments than from true hatred of sin and so it is to be feared that it dyes with the party Therefore beware of putting off Repentance in hope of longer life Hebr. 3. To day if ye will hear his Voyce harden not your hearts c. God hath not promised thee To Morrow Qui promisit poenitenti veniam non promisit dilationi crastinum diem Ambros Mark 1. 15. And believe the Gospel Octob. 25. 1618. HAving spoken of the first part of our Saviour Christ's Exhortation in which he stirreth up to Repentance Now we come to the second part in which he exhorteth to the practise of Faith in these words Believe ye the Gospel In the words we have two things 1. The Act of Believing 2. The Object or matter to be believed The Gospel Touching the meaning of the words it is needful to shew briefly 1. What is meant here by the Gospel 2. What it is to believe the Gospel By The Gospel understand The glad Tidings of Reconciliation with God and of Salvation by Christ or the Doctrine of free Grace and Salvation by Christ 2 Cor. 5. 19. it is called The Word of Reconciliation and Ephes 1. 13. The Gospel of Salvation Now to Believe the Gospel is not onely in general to be perswaded of the Truth of all things in the Gospel but particularly to apply to our selves the Doctrine of the Gospel and the Promises of Salvation by Christ contained in it Therefore in the Greek it is Believe in the Gospel which phrase of speech doth imply a particular applying of the Promises of the Gospel to our selves and a relying upon them This is the sense of the words In handling them I will first speak of Faith in general and then of the Object of it as it is here mentioned namely The Gospel Touching the first which is Faith it self Sundry Points are to be spoken of it 1. What Faith is 2. The Degrees of it 3. The necessity of this grace for a Christian 4. The special marks whereby to discern it 5. The means to get and encrease it 6. The lets and hinderances which keep men from it are to be removed Quest First of the first Point What is Faith Answ Answ True justifying Faith for of that we speak here and of that our Saviour Christ speaketh in this place is a Grace wrought in us by the Spirit of God whereby we apprehend and apply Christ and all his benefits to our selves Joh. 1. 12. To receive Christ and to believe in him are put for the same and Gal. 3. 14. We receive the promise of the Spirit by Faith More particularly in true Faith there are three things which are as the parts of it The first is Knowledge of Christ as he is revealed in the Gospel The second is Assent of the mind unto the truth and certainty of those things which are known of Christ The third is a particular applying of those things to our selves when we rest perswaded that the Promise of Salvation made in Christ belongs to us in particular and in this particular Application of Christ stands the very life of Faith Thus Paul did particularly apply Christ to himself Gal. 2. 20. I live by Faith in the Son of God who hath loved me and given himself for me So Thomas Joh. 20. 28. My Lord and my God Here then observe against the Papists that true Faith is not onely a general belief of the truth of God's Word but a particular applying of Christ or of the Promise of Salvation by Christ And this is proved by these Reasons Reas 1 1. In the 6. Chapter of John Verse 54. Believing in Christ is called Eating of his Flesh and Drinking of his Blood So Austin Crede manducâsti And the Rhemists are forced to confess it on the 32. ver of that Chapter Now this comparison shews the Nature of
much on our Goods Lands Houses Wives Husbands Children c. We may love our Friends and use our Goods and the things of this World but yet so as if we used them not we must so affect our Friends and use our Goods as that we daily prepare in heart and affection to leave them at any time when God shall call us to it either in our Life time or at our Death though we are not to imitate Popish Fryars and Monks who without a calling do forsake their Goods and vow voluntary poverty yet if God call us to part with all we have for his Names sake or for the Profession of his Truth we must do it and therefore we had need daily to dispose our hearts to the doing of it that we may be willing to do it indeed when the Lord shall call us to it Observ 2 Observ 2. In that these Disciples performed speedy obedience to Christ's calling straightway forsaking all and following him Hence learn That we ought to yield quick and speedy obedience unto Christ in all his Commandements what he enjoynes us we must without delay yield obedience in performing it So Paul Gal. 1. 16. As these Disciples yielded speedy obedience to Christ in this duty of following him and forsaking their Goods and Friend so must we without delay yield to the performance of every duty which Christ doth require of us Heb. 3. 7. To Day if we will hear his Voyce c. Now among other Commandements of Christ there are two principall ones which he enâ—oyneth us The first is to Believe in him by Faith laying hold of him and all the saving benefits of his Death and Obedience See Joh. 14. 1. The second is to Repent and turn from our Sins This Christ appointed to be Preached in his Name as one of his special Commandements Luke 24. 47. It is therefore our Duty as in all other Commandements of Christ so especially in these two to yield speedy obedience unto him without delay Reas 2. That obedience is most pleasing and acceptable to Christ which is performed without delay therefore our Saviour gave a check unto those who made delayes when he Commanded them to follow him Luke 9. 59. Use Use To reprove those that delay and put off their obedience to Christ's Will and Commandements They will hereafter repent of their sins and get Faith in Christ when they are old or else when they have compassed such a bargain when they have gotten thus much in Lands by the year then they will seek after Faith and turn to God from their sins But know that as Christ commands thee to do these things that is to Believe and Repent so He requires thou shouldst Forthwith do them Today hear his Voyce and harden not thy heart Thou wouldest have thy Servant obey thee speedily How much more shouldst thou yield speedy obedience unto Christ thy Heavenly Lord and Master He requires thy present service and obedience put it not off then from day to day or from one time to another c. Mark 1. 21 22. And they went into Capernaum and straightway on the Sabbath Day He entred into the Synagogue Nov. 29. 1618. and taught And they were astonished at his Doctrine c. THe Evangelist having in the former Verses laid down the Calling of four Disciples of Christ to be his Followers Now in these two Verses he proceedeth in setting down the history of Christ's Preaching whereof he had in part spoken before Ver. 14. 15. And as he there recorded his preaching in the Country of Galilee in generall so he setteth down his preaching in Capernaum which was one particular Town or City in Galilee Further note That this History of Christ's preaching here mentioned came to passe a good time after that which is mentioned before Ver. 14 15. For that is to be understood of his first publick preaching in Galilee But this here mentioned came to pass after he had gone over Galilee and after his coming to Nazareth and preaching that excellent Sermon mentioned Luke 4. 16. c. Upon the preaching whereof those of Nazareth thrust him out of the Synagogue and City and would have thrown him head-long down from the brow of a Hill as is in that place recorded See Kemnit He had before setled his dwelling in Capernaum and now he returneth to it again Touching this History we have in it four things principally set down 1. The Place where he preached namely in the Synagogue at Capernaum 2. The Time on the Sabbath Day 3. His readiness to preach he went straight way c. 4. The effect wrought by his Teaching Ver. 22. They were astonished at his Doctrine And this astonishment is set forth by the cause of it namely the manner of Christ's teaching set down 1. Positively or Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes Into Capernaum This was the mother-City or Town in Galilee onely it was a populous Town in our Saviour Christ's time Therefore our Saviour leaving Nazareth where he had bin brought up came and dwelt in Capernaum Matth. 4. 13. Hence it is also called his own City Matth. 9. 1. Here he conversed and preached much at this and other times and here he wrought 〈◊〉 of his famous Miracles in which regard this City is sayd to be lifted up to Heaven Matth. 11. 23. On the Sabbath Day In the Originall it is Sabbaths in the plurall number by Enallâ—ge numeri one number put for another So elsewhere as Matth. 12. 1. and Acts 16. 13. Now by the Sabbath we must here understand the Jew's Sabbath which was the seventh Day from the Creation of the World being that which is now our Saturday for the Christian Sabbath which we now keep on the first day of the Week was not yet instituted till after Christ's Resurrection Into the Synagogue The Word signifies an Assembly or Gathering together of People in any Place By this name the Jews called their ordinary places appointed for the publick Worship of God such as our Churches now are So Luke 7. 5. In these Synagogues they usually assembled on the Sabbath day for publick prayer and for the publick reading and preaching of the Word as may appear Acts 13. 15. and Acts 15. 21. Therefore our Saviour Christ took the opportunity of the time being the Sabbath and of the place being in the Synagogue there and then to preach when the People were assembled that so he might do the more good by his preaching Observ 1 Observ 1. Ministers of the Word ought to observe and take all opportunities of doing good by their Ministery They must be wise to discern of the fittest times and places for the exercise of their Ministery and for the gaining of Souls to God thereby as also to take the opportunity of such Times and Places Thus did our Saviour Christ usually as we see here and at other times
lower degrees of Murther do often make way to the highest degree of that bloody sin therefore as thou wouldst be preserved from falling into the latter beware of giving way to the former So in other sins The way to be kept from sins of the Flesh as Fornication Adultery c. is to resist and abhor the first motions of such sins in our own hearts and not to suffer them to lodge there It is a most dangerous thing to give way to the first occasions and beginnings of any sin and if thou do so a thousand to one but thou wilt proceed further in it and the further thou goest on in it the worse and the harder to return by Repentance therefore resist sin betimes We must deal with sin if we would mortify it in our selves as we do with venemous Creatures as Adders or Snakes we use to kill and destroy the young Brood of them so if thou wouldst be kept from grosser sins labour to mortify and kill in thy self the young brood of sin that is the first evill motions and sinful lusts arising in the heart or suggested by the Devil If we could practise but this one Point of resisting the first beginnings of sin in our selves how profitable would it be How many dangerous sins might we be kept from by this means And the not practising of this hath been the cause of the fearful Falls of many into most grievous sins If our first Parents and David Peter Judas had resisted the beginnings of those sins into which they fell they had not fallen into them so dangerously as they did Let us therefore be warned by their harms and beware of giving way to the first occasions and beginnings of any sin lest if we yield to them the Devil bring us by degrees to the highest pitch of that sin Observ 3 Observ 3. The deadly Hatred of the wicked against the Servants of God c. See afterward upon Chap. 11. Ver. 18. Mark 3. 7 8 9. But Jesus avoided with his Disciples to the Sea c. Octob. 3. 1619. VVEE have heard of the first Consequent that followed upon the Miracle which our Saviour wrought on him that had the withered Hand namely The wicked Conspiracy of the Pharisees and Herodians to destroy him Now in these three Verses the Evangelist setteth down three other Consequents which followed after the working of that Miracle The former of the three is our Saviour Christ's escape made from the Pharisees and Herodians Conspiracy by departing to the Sea in the beginning of Ver. 7. The next Consequent or Event that hapned is The great Concourse and flocking of the People from diverse Countreys far and near to our Saviour Christ upon the hearing of his famous Deeds Ver. 7 8. The last Consequent is A Remedy used by our Saviour to prevent the Peoples thronging of him He commanded his Disciples that a little Ship should wait for him c. Ver. 9. Touching the first of these three Consequents Jesus avoided or departed aside or withdrew himself c. To the Sea Not the great Mediterranean Sea but the Sea of Galilee or Lake of Gennesareth whereof we heard before Chap. 1. Ver. 16. Now our Saviour did thus withdraw himself that he might escape the hands of the Pharisees and Herodians that they might not take his life from him because as yet the time appointed for his death was not come therefore he thus provided for the safety of his life by departing aside unto the Sea of Galilee Observ Observ It is lawful for Christians in time of Persecution to provide for the safety of their own lives by good means and among other means by fleeing or departing aside for a time This is permitted Matth. 10. 23. When they persecute you in this City flee into another c. Our Saviour Christ being in danger of his life by reason of his malicious Enemies did withdraw himself and that at sundry times before the appointed time of his Passion came as we may see here and else-where in the Evangelists as Joh. 4. 3. Joh. 8. 59. Joh. 10. 39. it is said They went about to take him but he escaped out of their hands We have also other Examples for this in Scripture Jacob fled from Esau who fought to slay him Gen. 27. Moses having slain the Aegyptian and being in danger of his life for that Fact did fly into the Land of Midian Exod. 2. Eliah being in fear of his life fled from Jesabel to Mount Horeb 1 King 19. So when the same Jesabel persecuted the Lord's Prophets there were an hundred Prophets which withdrew themselves and were hidden in Caves by Obadiah 1 King 18. So also the Apostles in the New Testament being persecuted did provide for safety of their lives by withdrawing themselves So did Paul Act. 9. 25. when the Jews conspired to kill him the Brethren at Damascus let him down in a Basket through a Wall and Ver. 29. when the Grecians went about to slay him he was brought by the Brethren to Cesarea and sent to Tarsus These Examples shew it lawful in time of dangerouâ— Persecution to provide for the safety of our lives by fleeing yet here we must know that all flight in time of Persecution is not warrantable but in some cases and with some conditions which are to be observed The conditions are these 1. If the Persecution be personal that is directed against some particular Persons either one or more in this case the Persons particularly aimed at may flee and escape But if the Persecution be general against the whole Church then a Pastor or Minister may not flee but stand out for in that case it is necessary that the strong should confirm and support the weak 2. Such as are tyed by some special Calling to the place where Persecution is may not flee till they be freed from the bond of their Calling Thus a Magistrate or Minister being tyed to the place where their charge is by vertue of their Calling may not flee from thence unless they be first freed from that bond of their Calling Quest Quest When may they be said to be freed from it Answ Answ When the case stands so that there is no hope or likelihood of doing good by exercising the duties of their Callings in the place where they live In this case a Minister of the Word in time of Persecution may lawfully flee for safety if he see no hope of doing good in his place by Preaching or otherwise if he should abide there In this case it is more for God's Glory and for the Churches benefit to withdraw himself and so by providing for the safety of his life to reserve himself for the Churches Use for time to come or else to exercise the Duties of his Ministry in some other place 3. Such as withdraw themselves for a time in time of Persecution must not utterly forsake their particular Callings by which they were tyed to that place from whence they
this is to be done when the slander or accusation is such as tends not onely to the disgrace of the Person slandered but also to the dishonour of God or to the discredit of Religion and of the Gospel Thus Eliah being accused of Ahab as the Troubler of Israel denied the Crime and cleared himself 1 King 18. 18. Thus Job being unjustly charged by his three Friends as an Hypocrite and great Offender justified and cleared himself Job 27. 5. God forbid that I should justifie you saith he till I dye I will not remove my Integrity from me my Righteousness I hold fast and I will not let it go c. Thus Jeremy being accused by the Priests and Prophets as one worthy to dye did justifie and clear himself against them Jer. 26. 12. Thus Paul being charged by Festus as if he had been mad justified himself Acts 26. 25. And thus our Saviour Christ often being falsly slandered by the Scribes and Pharisees did answer for himself confuting them and clearing his own innocency Object Object Matth. 26. 62. And Chap. 27. 12. being accused before the High Priests and Pilate he answered nothing Answ Answ The reason was 1. Because he had before sufficiently proved and manifested himself unto the World to be a most holy and innocent Person by his Life and Doctrine therefore he held it needlesse at that time to answer every accusation laid against him 2. He knew that the appointed time was then come in which he was to be accused and condemned to Death that he might by his Death accomplish our Redemption therefore he was silent suffering himself in our room and stead to be accused and condemned to Death Use Vse Be carefull of clearing our innocency when we are falsly slandered by the malicious and wicked Christians ought not to neglect their own good name and reputation but by all good means to preserve it from being blotted by unjust slanders and accusations Especially when the slanders are such as tend much to the dishonour of God or discredit of the Gospel we must then be most carefull to clear our selves of such false imputations laid upon us Qui fidens conscientiae suae negligit famam suam crudelis est Augustin So much of the Preparative to our Saviour's Apology viz. his Calling of the Scribes unto him that he might answer and confute them face to face The next thing to be spoken of is the manner of his answering viz. in Parables That is by comparisons or similitudes such as he used Ver. 24 25. Observ Observ It is a good and profitable course to teach by similitudes and comparisons taken from things familiarly known to us But of this upon the fourth Chapter Ver. 2. I proceed therefore to the matter of our Saviour's Answer to the Scribes And first To speak of his confutation of their slander In which he confuteth it by two Reasons The first Proving that he did not cast out Devils by the Devil as they charged him This he proved from an absurdity and inconvenience which would follow for so he should overthrow his own Kingdom This is confirmed by a two-fold Comparison 1. From a Kingdom divided against it self which cannot stand or continue Ver. 24. 2. From a House divided against it self which cannot indure Ver. 25. Then he applyes these Similitudes Ver. 26. unto Satan affirming that if he rise up against himself he cannot indure but hath an end The second Reason proveth That he cast out Devils by a stronger Power the Power of Satan even by the Power of his God-head called the Spirit of God Matth. 12. 28. and the Finger of God Luke 11. 20. And this he proveth also by a Comparison Ver. 27. No man can enter into a strong man's House c. How can Satan cast out Satan This Interrogation hath the force of a vehement Negation Q. D. It is a thing absurd and against reason that the Devil should oppose himself against himself and that one wicked Spirit should cast out another out of the Bodies Possessed It is therefore most unlikely that I should cast out Devils by the help of Beelzebub This is the sum and sense of the Words Satan One of the proper names given in Scripture to the Devil It is an Hebrew word signifying an Adversary or Enemy because the Devil sheweth himself a most malicious Enemy against God and Man Drive out It is cast him out by force out of such as are bodily Possessed with the Devil The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a forcible expulsion And if a Kingdom be divided c. That is be at variance and discord within it self through Civil Wars or Dissensions That Kingdom cannot stand It cannot continue in safety and prosperity but must needs come to a speedy ruine and overthrow A House Or Family Be divided against it self By reason of discord and strife among those that are of the Family And if Satan rise up against himself If he oppose himself against himself any way and so be at variance with himself He cannot stand That is His Kingdom and Tyrannicall Rule and Power which by God's sufferance he exerciseth in the World cannot long indure or hold out but must needs come to a speedy end He hath an end That is shall as certainly and speedily have an end as if it were already overthrown So much of the sense of the Words Observ 1 Observ 1. In that it is our Saviour's purpose here to shew that it is absurd and unlikely that the Devil should cast out himself or any way oppose himself and his own Kingdom because this would tend to the hurt and overthrow of himself and his Kingdom Hence we may observe That this is a property of the Devil that he is very carefull not to oppose himself and his own Kingdom which he exerciseth in the World amongst men He never fights against himself nay on the contrary he fights continually for himself and labours with all his might and policy to maintain and uphold his own Kingdom and Government which he exerciseth in the World 1 Pet. 5. 8. He walketh about like a roaring Lyon seeking whom he may devour that is labours continually in tempting Men to sin that so he may bring them to Destruction and so his Kingdom of Darknesse may be inlarged Therefore also he is called the Tempter because he doth continually labour in tempting Men to sin that so he may fill the World with sin and increase the number of the wicked and so in large his own Kingdom Hence also it is that Revel 12. 7. there is made mention of a battail between Michael that is Christ and his Angels and the Dragon that is the Devil and his Angels and it is said That the Dragon and his Angels fought Now this fighting is to maintain and uphold his Kingdom This shews that the Devil is so far from opposing himself or his own Kingdom that he labours and fights continually for himself and for maintenance
unto him as his Natural Mother and Brethren in that they being Believers in him had spiritual kindred with him by faith though not by natural blood Yea further by his words and gesture he would imply not onely that these his Disciples were as near to him as his natural Mother and Brethren but that they were much nearer to him then his natural Mother and kindred being considered so far onely as they were united to him by natural blood and therefore he doth plainly prefer his Disciples that were of spiritual kindred with him by Faith before his Natural Mother and Kindred in that he refuseth in this case to take notice of these and therefore would not go out to them when they sent to him whereas he taketh speciall notice of the other that is of his Disciples affirming them to be his Mother and Kindred by Faith and consequently as near to him as his natural Mother and Kindred yea much nearer So much of the sense of the words Observ 1 Observ 1. Here then we learn by these words and by this practice of our Saviour That Spiritual Kindred by Grace is to be preferred before that kindred which is by natural blood We are to make more account of those that are united to us by the bond of Religion and Grace than of those that are joyned to us by natural birth or kindred So did our Saviour as we see here and Luke 11. 28. he preferreth those that hear the Word of God and keep it before his natural Mother that bare him and gave him suck so far forth onely as she was his natural Mother So Elisha 1 King 19. 20 21. forsook his natural Parents to follow Elijah his Spiritual Father Reas 1 Reason 1. The bond of Grace is much straiter and doth much more nearly unite those that are tyed by it than the bond of Nature doth Natural Kinsfolks are said to be near one to another but those that are of Spiritual kindred are said to be all as one Joh. 17. 21. That they may all be one c. Reas 2 Reason 2. Spiritual Kindred by Grace is of longer continuance then natural kindred the former shall continue after this life in Heaven but the latter is abolished by death and shall cease after this life for although it is most probable that the Saints glorified in Heaven shall know their friends and natural kindred there yet they shall not know them after such an earthly manner as they did in this life Use 1 Vse 1. This discovereth the ignorance of such who think they are more bound to love and do good to their natural kindred than to those that are tyed unto them by the bond of Religion and Grace But herein they are deceived for although Christians are not to despise their natural kindred nor to cast off natural affection of love towards them yet if they be such as do shew themselves to be void of grace then are they not so nearly tyed unto them as they are unto the Saints of God which truly fear him unto whom they are tyed by the Bond of Religion and Grace which is a far straiter bond than the other of Nature Gal. 6. 10. Let us do good to all especially to those that are of the houshold of Faith Yet coeteris paribus we owe a more special love to our kindred See 1 Tim. 5. 4 8. Use 2 Vse 2. Teacheth us to rejoyce much more in this That we have Spiritual kindred with Christ and with all the Saints of God by true faith and by participation in the same saving Graces of the Spirir than in this That we have natural kindred by blood though it be with such persons as are great in the World The Jewes foolishly boasted of their natural Kindred that they were Abrahams Children never regarding whether they had any spiritual kindred with him by Grace But it behoves us on the other side much more to desire and seek to be Children of Abraham by faith and to have spiritual kindred with him and all the Saints of God than to be of Natural kindred with them or any other whatsoever Mark 3. 34 35. For whosoever shall do the Will of God the same is my Brother and my Sister and Mother Febr. 6. 1619. Observ 2 OBserv 2. In that our Saviour saith of his Disciples who believed in him that they were his Mother and Brethren we gather That all true Believers in Christ are of spiritual Kindred with Him He accounteth them his spiritual kindred who are as near to him as his natural Mother and Kindred yea and much nearer Heb. 2. 11. He is not ashamed to call them Brethren Which may be understood not onely in respect of his partaking of one and the same humane Nature with them though that is chiefly intended by the Apostle in that place but also in respect of this that they are Children of the same Heavenly Father for as he is the natural Sonne of God begotten of him from Eternity so all the Faithful are Children of the same God begotten and born of him by the Grace of regeneration as appeareth Joh. 1. 12. To as many as believed in him he gave power to be the sons of God which are born not of blood c. nor of the will of man but of God To this purpose also Esay 8. 18. The Faithful are called the Children of Christ to shew that they are most nearly united unto him by Grace and by the conjunction of his Spirit as natural Children are nearly united to their Parents by natural blood See also 1 Cor. 6. 17. one Spirit Ephes 5. 30. The bonds of this Union are 1. The Spirit of Christ 2. Faith Ephes 3. 17. Use 1 Vse 1. See the Honour and Dignity of good Christians that believe in Christ there is a most near Union between Christ and them even as near as between natural Parents and Children or between those that are of nearest kindred by natural birth therefore he accompts them as his spiritual kindred as dear and near to him as his Mother and Brethren And what an Honour is this to be of the spiritual kindred of Christ himself To be called and accounted his brother or his sister If it be an honour to be of the Blood-royal or of the Kindred of some Noble Personage how much more honourable to be the brother or sister of Christ Jesus Let all Believers think of this Dignity vouchsafed to them and let it comfort them as well it may against all the contempt which they meet with in the World What though they be poor and despised in the world what if they have none but poor kindred on Earth c This is enough that they are of the kindred of Christ Jesus himself who is more honourable then all Men and Angels he accounts them his own Breâ—hren and Sisters yea his own Children by Grace c. Use 2 Use 2. Hence gather That Christ Jesus doth love and take special
should be meditating of the doctrines delivered when they should be casting and devising how to lay up the Word in their hearts and how to practise they are plotting and hammering in their heads how to compasse such a worldly business how to lay up money for such a purchase or bargain c. How is it possible that these should give attention to the Word or conceive and remember what is taught So afterwards when they are departed from the Church presently their minds are upon the World which is a means to thrust all that hath been taught out of their minds and to make them as utterly to forget it as if they had never heard it As for obedience to the doctrine taught how should they yield any being so possessed with cares about earthly matters that they have no leisure to set themselves about the practise and performance of good duties commanded in the Word or about the mortifying of their corruptions c. No marvail if being much and often invited by the Ministery of the Word to come to the Lord's Banquet yet they come not but make excuses so long as their hearts are taken up with cares about Farms Oxen c. Use 2 Use 2. Labour to root these thorns of worldly cares out of our hearts and to keep them from growing there Matth. 6. 25. Take no thought no immoderate care for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Remedies against these immoderate cares for temporal things 1. Consider the nature of the things cared for as meat drink apparel wealth c. they are vain transitory and perishing things subject to decay our bodily food is but perishing meat as it is called Joh. 6. 27. so our apparel is subject to decay and to be moth-eaten so all worldly wealth is perishing substance subject to many casualties as Riches quickly take them to their wings and fly away as Solomon sayes of them And as these things are in themselves transitory and of short continuance so they serve onely to maintain this our short and perishing life which we live on earth which cannot alwayes continue but must have an end we know not how soon 2. Consider That by all our care we cannot help or profit our selves without the blessing of God upon the means we use We cannot with all our care profit our selves in our outward Estate in the world nor in furthering the good of our bodies nor in prolonging our life without the blessing of God Matth. 6. 27. Which of you by taking thought can adde one cubit unto his stature Psal 127. 1. Except the Lord build the house c. In vain to rise early c. 3. It is a heathenish practise thus to vex and trouble our selves with immoderate cares for earthly things and therefore not fit for Christians which profess faith in Gods providence Matth. 6. 32. After all these things do the Gentiles seek 4. Remember that we are commanded to cast our cares upon God and withall that he hath promised to care for us and to provide for us all things necessary for this life as well as for that which is to come it we depend on him by faith 1 Pet. 5. 7. Cast all your care on him for he careth for you Psal 55. 22. Cast thy burden on the Lord and he shall sustain thee c. Strive therefore by faith to rely upon Gods speciall providence for things of this life using the means and seeking a blessing from him upon the same 5. Consider how God provideth for other Creatures of less value and worth than our selves without their care Matth. 6. He feedeth the Fowls of the ayr and clotheth the Lilies of the field though they neither labour nor take care how much more will he feed and cloathe his Children without their immoderate carking and caring 6. Consider that immoderate cares for this life do oppress the heart and mind exceedingly taking them up so that they cannot be free to meditate of spiritual and heavenly things hindering men also from daily preparing themselves for death and for the day of Judgment Luke 21. 34. Take heed lest your hearts be at any time oppressed with cares of this life and that day come on you at unawares This were enough to make us abandon these distracting cares if there were no other reason to move us 7. Let our chief care be for Heavenly and Spiritual things which concern God's Glory and the Salvation of our Souls This will moderate and slake our care for temporall things Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth c. Matth. 6. 33. First seek the Kingdome of God c. The more we seek and care for Heaven the less shall we care for Earth and Earthly things One thing is needfull as our Saviour told Martha Luke 10. This one thing needfull is to seek Heaven and Salvation with the means of it Let this be our main care then shall we not turmoile our selves with cares of this life Object Object The great charge of Wife and children engageth us sometimes to delay the means of Salvation to take worldly care in providing for them Answ Answ We may use moderate care submitting to the Will of God who can aswell provide for many as few So much of the first sort of thorns which choak the Word Mark 4. 19. And the deceitfullnesse of Riches and the Lusts of other things entring in choak the Word May 28. 1620. and it becommeth unfruitfull THe second is the deceitfullness of Riches That is the love of Riches which are deceitfull Doctr. 1 Doctr. 1. Here then we first learn that covetousness or the inordinate love of Riches is a great Enemy and hinderance to the profitable hearing of the Word Now that is an inordinate love of Riches 1. When worldly wealth is too highly esteemed as if it were the best good or could make those happy that have it 2. When men desire and seek Riches too eagerly and earnestly especially if it be by unlawful and sinister means 1 Tim. 6. 10. They that will be Rich c. 3. When men seek or desire abundance and superfluity of Wealth more then is necessary for them either in respect of their persons to maintain the health and strength of their bodies or in respect of their particular calling and condition of life to maintain them according to the dignity thereof We have no warrant to pray or seek for more than daily bread therefore to desire or seek more then necessary wealth for our persons and callings is an inordinate love of it Now it is a hinderance to the fruitful hearing of the Word two wayes 1. It keeps the Hearers from being so affected in heart with the Word as they should when their Hearts and Affections are set upon worldly wealth this steals them away from the Word of God and suffers them not to be so
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâ—e may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ— life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
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
us unto God and to cause us to seek to him more earnestly and diligently then we do in Prosperity So much of the description of the person which came to Christ Now follows the manner of his comming in the reverent gesture used by him When he saw Christ he fell down at his feet This gesture he used 1. In way of Religious adoration and reverence of Christ's person Some indeed think he did it onely in way of civil reverence as unto some great Prophet of God as not knowing him as yet to be the Son of God but although he was not throughly perswaded of Christ's God-head yet no doubt but he had at least some weak perswasion that he had a Divine power to cure Diseases Miraculously else he would not have gone to him for his daughter being at point of death or rather dead already as St. Matthew relateth it Matth. 9. Therefore nothing hinders but that he might use this gesture in way of religious reverence to Christ as to such a person whom he thought to be more than a meer man See Matth. 9. 18. 2. He used this lowly gesture to express and testifie the humility of his heart and to acknowledg thereby his unweariness to receive this benefit from Christ which he sued for Observ 1 Observ 1. When we come before God to pray or to perform any other service we ought to come with all due reverence and awfull respect to his Divine Majesty Hebr. 12. 28. Let us have grace whereby we may so serve God that we may please him with reverence and fear This reverence must be both inward in the heart reverently affected with Religious awe of Gods Majesty and outwardly expressed by reverent gestures of the body when we come before God and before Christ Exod. 3. 5. Moses being in the presence of God was commande dn token of reverence to put off the shoes from his feet So Joshuah Chap. 5. ult So when we come into Gods presence in speciall manner as to pray to him to hear his Word c. our outward carriage and gestures must be reverent expressing the inward fear and reverence of our hearts towards God Eccles 5. 1. Now though the Word of God doth not tye us simply to any one kind of gesture in the religious service of God yet we are to use those gestures which are most reverent as at Prayer kneeling and standing are reverent gestures and fittest to be used when we may conveniently use them though we be not simply tyed to them only So in hearing the Word a reverent carriage of the body is to be used Luke 10. Mary sate at Christ's feet to hear him Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word Use Use This reproveth such as come unreverently into the presence of God to serve him neither having their hearts affected with any awe of Gods Majesty nor shewing any outward reverence as they ought An earthly Prince would take it as a great contempt of his Person if one of his Subjects should rush into his presence and behave himself so rudely and unreverently before him as many do when they come before God to serve him in the publike Congregation But remember what is commanded even to Kings themselves Psal 2. 11. Serve the Lord with fear c. How much more ought meaner persons to serve him with reverence and fear Observ 2 Observ 2. In that this Ruler of the Synagogue by falling down at Christ's feet expressed his humility We learn That such as would pray aright unto God must come before him with humble hearts touched with feeling of their vileness and unworthiness See this handled Chap. 1. 40. Mark 5. 23 24. And besought him greatly c. Nov. 12. 1620. WEE have spoken of the three first Antecedents which went before those two Miracles of Christ mentioned in this latter part of the Chapter namely 1. Of our Saviour's passing over by Ship to the other side into Galilee 2. Of the Concourse of the people to him Verse 21. 3. Of Jairus his coming to him and humbling himself by falling down before him Verse 22. Now follow two other Antecedents of these Miracles namely 1. The Suit or Request made by Jairus to our Saviour in behalf of his sick daughter Verse 23. 2. Our Saviour's yielding to his Request in going with him together with an accident which happened by the way in that much people followed and thronged him Verse 24. Touching the former of these namely Jairus his Suit or Petition unto Christ the Evangelist layeth down two things 1. The manner of it in that he besought Christ instantly or greatly 2. The matter of it 1. That our Saviour would come to his little daughter lying dangerously sick at point of death 2. That he would lay his hands on her that she might be healed 3. A profession of his faith whereby he was perswaded That if our Saviour would come and lay his hands on her she should live First to clear the sense of the words My little daughter Luke 8. 42. she was his only daughter and about 12 years of age she was therefore the more dear to him and he was the more tenderly affected towards her and the more desirous to have her life continued lyeth at the point of death Luke 8. 42. she lay a dying Object Object Matth. 9. 18. My Daughter is now dead Answ Answ 1. It is probable that he used both these speeches to our Saviour distinctively telling him that either his daughter lay at the point of death as Mark and Luke saith or rather that she was already dead as St. Matthew saith for seeing he left her at the point of death when he went forth from his own house he could think no other but that she was dead when he was come to Christ 2. Some think that Jairus made two requests unto our Saviour at two several times one at his first comming to him That he would heal or cure his daughter being at the point of death the other afterwards when he had heard by the Messengers which came from his house that she was dead and that this second request or suit was That our Saviour would raise up his daughter being dead Now they think that Matthew setting down the History briefly doth mention only this second Petition of Jairus omitting the former Come and lay thy hands upon her Luke 8. 41. he besought him to come into his house Now by this he discovered the weakness of his faith in that he thought it necessary for our Saviour to come to his house and to lay his hands upon his daughter to heal her as if he could not otherwise do it whereas it was easie for him by his Divine power miraculously to cure her being absent even with a word spoken And so thought the Centurion Matth. 8. 8. which shews that his faith was much stronger then the faith of this Jairus That she may be healed Id est restored
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
of the ordinary means sanctified of him for the recovery of health Let them know That as God forbiddeth us to kill that is to take away or hurt our own or others life so on the contrary he will have us to use the means of preserving life and health and that such as wilfully neglect those means are accessary to their own sickness and death And whereas they say God shall be their Physitian they must know that as God is the author and preserver of health so he doth it orninarily by means which who so willingly neglect cannot expect health and recovery from God Observ 2 Observ 2. In that it is further said of this woman that she was so careful and desirous of health that she was content to suffer many things of the Physitians and that she spent all she had upon Physick to recover her health hence gather That the health of our bodies should be dear and pretious unto us we should so highly esteem it that we should be content to do and suffer much for the preservation of it and for the recovery of it in time of sickness we should be willing to suffer hard things and to use such means as are painful and tedious for the health of our bodies We should also prefer it before worldly wealth being content to part with that for the recovery and maintenance of our health as this woman did See Job chap. 2. ver 4. Reas 1 Reas 1. Bodily health is a special furtherance and help to us in the service of God and in the performance of the duties of our Callings and the want of it is a great hinderance to us therein Reas 2 Reas 2. Health of body is such a blessing of God as maketh all other outward blessings of this life more sweet and comfortable to us and without which they are all uncomfortable and tedious unto us worldly wealth honour friends children yea life it self is uncomfortable without health of body Use 1 Use 1. See what cause then for us to honour the Physitian and his Calling and to accompt well of the means of Physick in time of sickness seeing it is sanctified of God for our good and for the preserving of health and life which should be so dear to us Use 2 Use 2. This reproveth such as shew too little respect of their bodily health Though all desire health yet all use not the means Some are careless of the means to preserve it as good Dyet Physick and the like means Some would willingly have health but they will not do or suffer any hard things for their healths sake yea though they be advised to it by the skilful Physitian yet if he prescribe them strict Dyet or sharp Physick the nature of their Disease requiring it they will not endure it These discover great folly in prefering their present ease and contentment before their future good and preservation of their bodily health Others again though they desire health yet prefer their worldly goods and wealth before it so niggardly and covetous that they will not be at the cost bestow Physick upon themselves in time of sickness All these may learn of this diseased Woman in this Text to make more pretious account of this great blessing of God the health of their bodies Use 3 Use 3. This doth also much more condemn such as use means to hurt and hinder the health of their bodies as bad dyet surfetting drunkenness c. by which many dangerous noysome and incurable Diseases are bred and ingendred in the body as Burning-Feavers Dropsies Pleurisies c. Insomuch that we may well think thut such Intemperance killeth more than the Sword Use 4 Use 4. If the natural health and welfare of our bodies should be so dear to us much more pretious should the spiritual health of our souls be to us How careful should we be to use all means for the obtaining and preserving of it How careful to seek to spiritual Physitians First and chiefly to Jesus Christ who came to heal the broken-hearted we should therefore seek to him by true faith and repentance that by him we may be cured both of the guilt and corruption of sin that it raign not in us Then also we are to seek spirituall help and advice from the faithful Ministers of Christ whom he hath appointed as his Deputies to prescribe us spiritual Physick for our souls out of his Word Again how willing should we be to receive and take hard and tedious Physick for the health of our souls when it is prescribed us How willing to take the painful Physick of repentance and mortification of our sinful lusts How willing to swallow many bitter pills and potions of inward sighs groans and heart-breaks for our sins that we may be cured of them There be some who for the health of their bodies will take every moneth in the year almost a potion or pill or some unpleasant Physick And shall not we be content to take hard Physick for the spiritual health of our souls Again in the last place seeing the health of our bodies should be so dear to us that we should prefer it before our worldly substance as this woman did how much more should we prefer the spirituall health and salvation of our souls before all this worlds goods remembring what our Saviour hath said What shall it profit a man to win the whole world and to lose his soul Matth. 16. 26. Observ 3 Observ 3. In that she was never the better but rather the worse notwithstanding she had suffered so much of many Physitians hence we learn That although Physick be a special gift and blessing of God and not to be neglected in time of sickness when the case requires it yet it is not of it self available to recover health and preserve it or to cure diseases without the blessing of God giving vertue to it It is only an outward means whose vertue and efficacy is wholly from God without whose blessing upon the use of it it may be so far from doing good and healing the body that it may hurt and distemper it more as we see in the example of this woman As it is in Meats and Drinks though they be ordained of God for our nourishment yet they do not nourish without his blessing therefore if he break the staff of our bread that is take away the strength and vertue by which it should nourish then we may eat and not be nourished So it is in Physick though it be ordained to heal the body yet it cannot do good without the blessing of God giving vertue to it to heal Vse 1 Use 1. See the reason why Physick doth not alwayes help the sick it is because God doth alwayes give vertue to it to heal and cure the diseased he doth not alwayes see it good for the sick party to be recovered no reason therefore to contemn the means though it be not alwayes available c. Use 2 Use 2.
bodily diseases Miraculously did sometimes assure the parties thereof by his express Word Thus he assured this Woman that she should hereafter enjoy her health Thus also he assured the Leper that he should be cleansed chap. 1. ver 41. And thus he promised the two blind men Matth. 9. 29. that it should be unto them according to their Faith This shews that it is needfull for us to have the Word and promise of God to warrant unto us the comfortable use and enjoying of those benefits which we receive from him Therefore Luke 1. 38. when God sent an Angell to the Virgin Mary to promise unto her that great priviledge that she should conceive and bear Christ she thus answered the Angel Be it unto me according to thy Word which shews that she built all her hope and comfort for the enjoying of that great favour upon the Word and promise of God delivered to her by the Angell Quest Quest Must we have a particular and express promise from God for every blessing which we receive and enjoy Answ Answ Not so but we must have at least the general Word and promise of God both for Spiritual and Temporal blessings For example Though we have not a particular promise of Forgiveness of sins made expresly to every one of us by name yet we must have this benefit warranted to us by the general promise of God whereby he hath promised forgiveness of sins to all that truely Repent and believe in Christ So for Temporal blessings as Health and outward Prosperity though we have not particular and express promises of these things made to every one of us yet we must enjoy them by vertue of Gods general promise whereby he hath promised these things to the Faithfull so far forth as is good for them Psal 34. 10. Use Use Examine what Word and promise of God we have for all Spiritual and Temporal blessings which we enjoy To this end look how we keep the conditions of Gods promises upon which they are made Spirituall blessings are promised on condition of our Faith and Repentance Temporall blessings upon condition of our obedience and Conscionable serving of God 1 Tim. 4. 8. See that we keep these conditions Mark 5. 35 unto 40. While he yet spake there came c. Jan. 7. 1620. HAving spoken of the two first Miracles of our Saviour mentioned in this Chapter Namely the casting out of the Legion of Devils and the curing of the Womans bloudy Issue We are now to speak of the third and last Miracle recorded in this Chapter which is the raising of the Daughter of Jairus the Ruler of the Synagogue from death The History of which Miracle having bin in part set down before from Verse 22. unto the 25th Verse is now prosecuted by the Evangelist from the 35th Verse to the end of the Chapter Where we are to Consider 1. Some other special Antecedents of the Miracle besides those before mentioned 2. The Miracle it self ver 41 42. 3. The Consequents of it ver 42 43. Touching the Antecedents they are three in number 1. The news or report which was brought unto Jairus from some that came from his house touching the decease of his daughter together with the perswasion used by them unto him not to trouble our Saviour any further about the raising of her from death ver 35. 2. Our Saviour's incouraging and comforting of Jairus upon the hearing of that heavy news lest he should be dismayed with it ver 36. 3. His going with Jairus unto his house where his Daughter was newly departed Where consider 1. The persons which he made choice of to accompany him into the House Verse 37. 2. His comming to the House together with the accidents which happened and were done in the time of his being in the House ver 38 39 40. While he yet spake viz. to the Woman cured of the bloudy Issue which shews that the Antecedents of this Miracle followed immediately upon the Consequents of the former There came from the Ruler of the Synagogue Jairus by name as before ver 22. Certain which said Luk. 8. 49. There commeth one c. There was but one which did the Message yet others accompanyed him and it is likely these which came were his houshold Servants or else some others which being at his House when his Daughter departed did now come to him to bring this heavy news of her death Thy Daughter is dead Why troublest thou c. By these words they do not onely report to him the news of his Daughters decease but withal they go about to put him out of all hope to have her restored again to life and therefore wish him not to trouble or molest our Saviour any further that is not to seek to him to restore his daughter to life this being as they ignorantly thought a thing impossible to be done by our Saviour and therefore that it was in vain for Jairus to trouble him about it Now this was a great tryal unto Jairus to hear these words of the Messengers reporting the death of his Daughter and perswading him not to trouble Christ any further there being no hope that he could restore her to life this could not but be a great discouragement to him and a means to shake his Faith dangerously being but weak before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to put one to the trouble of a long or â—edious Journey Vide Boys Annot. in Chrysost Tom. 7. pag. 107. 3. Observ Observ The Lord doth sometimes suffer the Faith of good Christians to be greatly assaulted with discouragements and temptations So was the Faith of this Ruler of the Synagogue assaulted and tryed with this heavy Message which was brought to him So the Faith of the Woman of Canaan Matth. 15. 23. So the Faith of the Disciples being in danger of drowning Mark 4. 37. And the Faith of Peter in the like case when he walking on the Sea began to sink Matth. 14. See also Luke 22. 31. where our Saviour telleth him that Satan desired to fift or winnow him and the other Apostles as Wheat that is to say greatly and powerfully to assault their Faith by his Temptations Thus also was the Faith of David assaulted Psal 30. 7. Thou didst hide thy face saith he unto God and I was troubled So also Psal 77. 3. I remembred God and was troubled I complained and my spirit was overwhelmed ver 7. Will the Lord cast off for ever and will he be favourable no more c. So the Faith of Job chap. 6. ver 7. The Arrows of the Almighty are within me c And job 13. 15. Though he slay me yet will I trust in him Reasons Reasons why God doth suffer the Faith of his Children to be assaulted with so great Temptations 1. For his own Glory that he may shew his power and mercy in strengthening and inabling them to bear so great assaults his power being
perfected in their weakness 2 Cor. 12. 9. 2. For the good of the parties so tryed 1. That by so great assaults their Faith being throughly tryed the soundness of it may appear and be manifested both to themselves and others 1 Pet. 1. 7. Ye are now in heaviness through manifold Afflictions that the Tryall of your Faith being more pretious then Gold may be found to your praise and honour c. So â—ob saith that he being tryed of God should come forth as the Gold 2. That such great assaults and tryalls of their Faith may be a means to humble them throughly in the sense of their own weakness and to cause them earnestly to seek unto God for strength to withstand such assaults Use 1 Use 1. Teacheth good Christians to look for such great discouragements and temptations outward and inward to assault their Faith and to try it throughly and therefore daily to prepare and arm themselveâ— to bear such assaults and to this end we must daily labour for more and more strength of Faith to resist such temptations praying unto God to strengthen our Faith and using all other good means to the same end Vse 2 Vse 2. To comfort Gods children when they feel and meet with so great tryals to assault their Faith they have no cause to be discouraged for God usually dealeth thus with his Children suffering their Faith oftentimes to be assaulted with great discouragements and temptations And this he doth for his own glory and their good to humble them and to make thorough proof and tryall of the soundness of their faith And further let such know That though the Lord suffers them to be tryed in great measure yet not above their strength but he will with the tryal make a way for them to escape that they may be able to bear it 1 Cor. 10. 13. And though Satan may winnow them yet their faith shall not fail Luke 22. The gates of Hell shall not prevail against it Matth. 16. 18. So much of the first Antecedent of the Miracle The news or report brought to Jairus touching the death of his daughter Now followeth the second which is our Saviour's comforting of him upon the hearing of this news Verse 36. As soon as Jesus heard the Word c. Be not afraid Fear not that there is no hope or possibility of the recovering and restoring of thy daughter to life again though she be dead Onely believe Rest perswaded by faith that I being the Sonne of God and so having Divine power am able to raise thy daughter even from death And by these words he implyeth That the faith of Jairus was but weak as yet Observ 1 Observ 1. In that our Saviour perceiving the faith of Jairus to be weak doth endeavour to comfort him and to help his weak faith bidding him not fear c. Hence we learn That Christ Jesus our Lord is ready and forward to help and strengthen such as are weak in faith Isai 42. 3. A bruised reed shall he not break c. that is he shall cherish and strengthen such as are weak in faith and in other graces of the Spirit Mar. 9. 23. he encourageth the father of the Child which was possessed to believe because he perceived his faith to be very weak as yet And thus he helped and strengthened the faith of the Disciples being in danger of drowning Chap. 4. and the faith of Peter Matth. 14. and Luke 22. 31. Therefore Hebr. 4. 15. it is said We have not such an High-Priest as cannot be touched with the feeling of our infirmities but was in all things tempted like as we are c. Use 1 Vse 1. Comfort for such as feel and complain of the weakness of their faith Let them know and remember That Christ Jesus is most ready to strengthen their weak faith and to help their unbelief and he will do it if they seek to him by prayer to have their faith increased and carefully use all other good means to the same end Thou therefore that feelest thy weakness of faith come to him as the Apostles did in like case praying him to increase thy faith Luke 17. with the father of that child Mark 9. Say thus unto Christ I believe Lord help thou mine unbelief Then shalt thou assuredly find and feel that he will not break the bruised reed nor quench the smoaking flax but he will by the powerfull work of his Spirit help and strengthen thy weak and feeble faith and though it be never so weak yet being true and unfeigned faith he will not suffer it to fail but that prayer which he made for Peter's faith Luke 22. shall also be effectual for thy faith to keep it from failing according to that Joh. 17. 20. Use 2 Use 2. This teacheth us also after Christ's example to be ready to help and strengthen those that are weak in faith Rom. 14. 1. Him that is weak in faith receive unto you c. that is admit him willingly into your society and use the best means to help and strengthen his weakness So Luke 22. Peter is commanded to strengthen his brethren This we must do after Christ's example Rom. 15. 7. Receive ye one another as Christ received us to the glory of God We must not therefore contemn or reject our weak brethren whose faith is but as the smoking flax but endeavour by all good means in our power to help and strengthen their faith as by praying for them as Christ did for Peter by acquainting him with the abundant mercies of God in Christ and with the comfortable promises of the Gospel c. See 1 Thess 5. 14. Comfort the feeble-minded support the weak c. Observ 2 Observ 2. From the Circumstance of time In that it is said That as soon as Christ heard the Word that was spoken that is the heavy news which came to Jairus and the words of discouragement which the Messengers used to him forthwith he endeavoured to comfort him hence Observe this That our Saviour Christ is ready to comfort the faithful in the very time of their greatest temptations when their faith is most of all assaulted and as it were shaken by the force of temptations and tryals inward and outward even then when they have most need of help and comfort Christ is ready to help and comfort them and to strengthen their weak faith when it is even ready to fail when they are ready to fall and sink under the burden of the temptation he is then ready to put under his hand and to uphold them Thus when Peter's faith was ready to fail and himself ready to sink for fear Christ upheld him and strengthened his faith Matth. 14. And so he helped the Disciples and encouraged them at the very time when they were in danger of drowning their faith being then greatly assaulted and shaken with that tryall Use Use Remember this when we feel the greatest weakness of faith and strongest temptations of Satan or
mourn immoderately for the dead it must disswade all Christians from using it lest they become like to the profane Gentiles herein Gods people are often in Scripture forbidden to imitate the profane and Superstitious Customes of the Heathen which knew not God nor his Word So Levit. 18. 3. After the doings of the Land of Egypt shall ye not do nor after the doings of the Land of Canaan neither shall ye walk in their Ordinances Ephes 4. 17. This I say and testify in the Lord that ye walk not as other Gentiles c. Now as in other profane Customes we must not follow the Gentiles so not in this of excessive and Superstitious mourning for the dead but seeing we know out of the Word of God that the dead shall rise again at the last day we must learn to comfort our selves in the death of our friends with this hope and assurance that their bodies do not utterly perish in death but that they shall be raised again in due time and that if they be such as dyed well and in the Faith of Christ they shall both in Soul and body together be made partakers of a Heavenly and Eternal life at the last day So much of the Tumult and great Mourning which was in the house of Jairus when our Saviour came into it It followeth Ver. 39. And when he was come in He saith to them Why make ye this ado and weep c. That is why make ye this tumult or confused noise with your excessive lamenting for the dead By these words our Saviour doth reprove their Superstitious and immoderate mourning And he addeth a reason of his reproof in the next words The Damosell is not dead but sleepeth Is not dead That is she is not irrecoverably dead as you ignorantly suppose not so dead as if there were no hope or possibility of her being raised to life again But she sleepeth This our Saviour speaketh of her body and that for two reasons The first common to all that dye who are said in Scripture to fall asleep or to sleep because bodily death is like unto natural sleep of the body The second reason of this phrase used by our Saviour was peculiar to the Damsell who is said to be asleep and not dead because she was immediately to be awaked that is to be Miraculously raised to life again by the power of Christ Therefore he thus speaketh of her partly to reprove their immoderate mourning in the house and partly to comfort Jairus by putting him in hope of the life of his daughter So much of the sense of the words Observ 1 Observ 1. In that our Saviour comming to the house of Jairus and perceiving their Superstitious and excessive mourning for the dead did reprove it in them We learn from hence that when we come occasionally into such places where we see profane or Superstitious Customes used and practised we should shew our dislike of them either by reproving them if we have a Calling to do it as our Saviour now had or else some other way Act. 17. 22. Paul being at Athens and there perceiving their Superstitious and Idolatrous worshipping of an unknown God did shew his dislike thereof by reproving it So our Saviour comming into the Temple and there finding a profane Custome of selling wares and changing of Money shewed his dislike by reproving and casting out thence the Buyers and Sellers and Changers of Money Joh. 2. 14. So if we come where profane Customes are used we are some way or other to testify our dislike and detestation of them either by reproving them if we have a Calling thereto and see likelihood or hope of doing good by such a reproof or else some other way as either by a sad Countenance testifying our dislike of them or else by departing quickly out of the places and companies where such abuses are practised Use Use This reproveth such as are so far from shewing dislike and detestation of such profane Customes in the places where they come that they rather countenance and seem to approve of them by their carriage towards such as use them either commending them or joyning with them or at least winking at them altogether and taking no notice of them yea though they be gross or notorious abuses But take heed of this countenancing or seeming to allow of such sinfull practises in others lest we be found accessary to them Rom. 1. 32. The Apostle condemneth such as applaud the sins of others or shew good liking of them Contrà Ephes 5. 11. Have no fellowship with works of darkness c. Observ 2 Observ 2. In that our Saviour saith of the Damsel that she was not dead but onely asleep we learn this That bodily death is but as a sleep unto those that dye for though this be here spoken of this young Maiden in a special respect because she was presently after to be restored to life yet it is in some sense true of all others that dye I say of all that dye whether they be godly or wicked Dan. 12. 2. Many of them that sleep in the dust of the Earth shall awake some to Everlasting life some to everlasting contempt Here both the death of the Godly and wicked is resembled to a sleep and elsewhere also in Scripture the death of the wicked as well as of the Godly is called a sleep 1 King 14. 20. Jeroboam slept with his Fathers c. and ver last the like is said of Rehoboam And the reason why the death of all both Godly and Wicked is resembled to a sleep is this because all both godly and wicked shall be awaked again that is their bodies shall be raised again at the last day the bodies of the godly to be partakers of everlasting life and the bodies of the wicked to be cast into Hell torments But it is especially true of the godly who live and dye well that death is to them as a sleep So Joh. 11. 11. Our friend Lazarus sleepeth c. And Act. 7. ult Steven dying is said to fall asleep 1 Cor. 11. 30. Many are weak and sickly among you and many sleep And hence it was that the Antient Greek Church called their places of Christian burial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places to sleep in according to that Esay 57. 2. They rest in their beds that is in their Graves Now the reason why the death of the Godly is called a sleep in Scripture is this because there is a fit resemblance between it and natural sleep which resemblance standeth chiefly in these things 1. In bodily sleep men rest from the labours of mind and body So the Faithful dying in the Lord are said to rest from their labours Rev. 14. 2. After natural sleep men use to awake again so after death the bodies of the Saints shall be awaked that is raised up again to life out of their Graves at the last day And as it is easy to awake one in a
arise and walk thereby shewing that life was truly restored to her this shews that the Miracles of Christ were truly and really wrought not in shew and appearance only But of this we have spoken often before in handling other Miracles It followeth And they were astonished c. Now the Evangelist setteth down two special Consequents of the Miracle The first is the Effect wrought by it in the beholders They were in great measure astonished The second is a two-fold Commandment or Charge given by our Saviour Christ unto them 1. That they should not publish the Miracle 2. That meat should be given to the damsel Verse last Touching the first In that they were so greatly astonished at the sight of this Miracle this shewes the greatness and strangeness of it Some think it was the greatest that Christ had hitherto wrought and that this Damsel was the first which he raised from death but it is rather likely that the Widowes son of Naim Luke 7. 11. was the first Howsoever this Damosel was one of the first and the Miracle one of the greatest and most admirable which Christ had yet wrought Therefore no marvail if the beholders were so greatly astonished with admiration Observ Observ Hence learn That it is fit that we should be much affected with reverence and admiration of the extraordinary Works of God which we see or hear of But this hath also been spoken of before Quest Verse 43. And he charged them straightly that none should know it Quest Why did he give this charge seeing his Miracles were wrought to the end they might be known and he knew this Miracle could not be long hid Answ Answ 1. His meaning was not simply to forbid that any at all should be acquainted with it but not any such as were unfit to be told of it being not likely to make good use of it but rather to cavil at it and to grow more malitious and envious against Christ as the Scribes and Pharisees c. 2. His purpose was not to restrain them from making it known at all but he would not have it presently divulged and made common 1. Lest the People by hearing of this great Miracle should be moved too much to flock after him out of a vain curiosity and desire of novelties and so should hinder his preaching 2. Lest the People flocking after him upon the hearing of this Miracle this should incense and enrage the Scribes and Pharisees against him and so cause them to seek his death before the due time for it was come 3. Because this was one of the greatest Miracles which he had hitherto wrought which did most plainly and clearly prove and manifest his God-head shewing him to be Lord of life and death therefore he would not have it made commonly known to all at the first but by little and little afterward in tract of time For so it was ordained of God that the Divine glory of Christ should not be manifested all at once on the sudden but by certain degrees untill his Resurrection which was the time appointed for the full manifestation of it as may appear Matth. 17. 9. Observ Observ Hence then we may gather That every Truth is not fit to be uttered or published at every time but in due time and season when it may bring glory to God and when we may do good by uttering and professing it See this Point observed before Chap. 1. 43. And he commanded to give her meat To shew that she truly lived and to shew the truth and certainty of the Miracle But of this before See Joh. 12. 2. Act. 10. 41. Finis Quinti Capitis CHAP. VI. Mark 6. 1. And he departed thence and came into his own Countrey c. Febr. 11. 1620. THis Chapter containeth in it sundry speciall Histories 1. Our Saviour Christ's Preaching in his own Countrey unto Verse 7. 2. His sending forth of the Twelve Apostles to preach and work Miracles from Verse 7. to the 14. 3. The Judgment and Opinion of Herod concerning Christ when he heard of his fame by occasion whereof the Evangelist relateth also the history of the beheading of John Baptist from Verse 14 unto the 30. 4. Our Saviour's withdrawing himself with his Disciples into the Wilderness to rest themselves where nevertheless the people assembling to him he took occasion to teach them and to feed five thousand of them miraculously with five loaves and two fishes This is set down from Verse 30 unto the 45. 5. His miraculous walking upon the Sea to his Disciples and his helping them being much troubled with difficult rowing in a storm from Verse 45 unto 53. 6. Lastly his coming into the Land of Gennesareth and working sundry miraculous Cures of Diseases there from Verse 53 to the end of the Chapter Touching the first of these the Evangelist layeth down Four Things 1. Our Saviour's coming into his own Country together with the persons which accompanied him viz. his Disciples Verse 1. 2. His Preaching there in the Synagogue on the Sabbath day 3. The Effects which followed in the people upon his Preaching Which Effects are three 1. That many which heard him were astonished 2. They questioned among themselves about his Doctrine Miracles and Person Verse 2 3. Whence hath this man these things c 3. They were offended in him 4. The Evangelist mentioneth certain Events or Consequents which followed upon their taking offence at him 1. Our Saviour answereth for himself and closely reproveth them for their unthankfulness in being offended at him and contemning his Person and Doctrine shewing them the cause of this contempt which was this because he was now in his own Country and among his own kindred c. and therefore the more subject to contempt Verse 4. 2. He wrought but few Miracles there but only cured a few sick persons Verse 5. 3. He marvailed at their unbelief 4. He went and preached in the Towns near about on every side Verse 6. And he departed thence That is from that part of Galilee where he was before and where he had wrought the two former Miracles in curing the Woman of her Bloody-Issue and of raising Jairus his Daughter from death See Chap. 5. 21. And came into his own Countrey That is to the City Nazareth in Galilee which is called his own Countrey or City Luke 4. 23. 1. Because there he was conceived by his Mother the Virgin Mary as appeareth Luke 1. 26. 2. There his Parents Joseph and Mary dwelt Luke 2. 39. it is called their own City and there also his Kindred dwelt as may appear by that which is said Verse 3. of this Chapter 3. There our Saviour himself dwelt with his Parents and was trained up under them being subject to them as is said Luke 2. 51. all the time that he lived a private life till he took upon him his publike Office which was about the space of 30. years See Luke 4. 16. And hence it is that he was
anointing with oyl rather then any other outward sign to be a testimony of miraculous healing Answ Answ Because the use of Oyl was very common in that Countrey as for other purposes so for Medicine to cure and heal the body diseased Luke 10. 34. The Samaritan poured oyl and wine into the wounds of him that fell among theeves See also Eccles 10. 1. Therefore seeing oyl was used as a Medicinal thing this ceremony of anointing with oyl was fit to be used as an outward sign and testimony of the miraculous Cures which the Apostles wrought Quest 4 Quest 4. Whether they did anoint all whom they cured miraculously Answ Answ Not so For we read of some cured only by the shadow of Peter Act. 5. 15. some only by handkerchiefs and aprons which were brought to them from Paul's body Act. 19. 12. It is also likely that some were cured only by touching or laying of hands upon them as may appear Mark 16. 18. They shall lay hands on the sick and they shall recover In these places we find no mention of Oyl or anointing the sick Therefore no doubt but this was a free Ceremony permitted to the Apostles to use sometimes when they saw it fit and expedient but not used alwayes or to all the sick whom they cured Quest 5 Quest 5. Whether all that were anointed did recover Answ Answ This seemeth doubtfull and uncertain yet it is probable that they did not all recover but onely so many as it pleased God to restore 1. Because then the cure might seem to be tyed to the outward anointing and to be wrought by it as by a natural means 2. Though the Apostles had power to heal the sick and to work other Miracles yet not when they would but when it made for Gods glory Therefore it may be they sometimes anointed the sick and yet no Miraculous cure followed Further we must know that the Papists do alledg this place in defence of their Sacrament of extream Unction as they call it which the Popish Priests do at this day use unto such as are dangerously sick Annointing them with Oyl that by this means they may be freed from the remainders of sin left in them and that they may be comforted inwardly and strengthened against the Temptations of Satan in the Agony of death Bellarmin de extrem Unct. cap. 8. Concil Trid. Sess 14. de extrem Unct. cap. 2. pag. 135. Now they teach that this Anointing used by the Apostles was a preparative unto the Sacrament of extream Unction and that the use of that Sacrament was afterwards more plainly taught and enjoyned by St. James chap. 5. 14. But this cannot be because there is no resemblance between this anointing used by the Apostles and that Popish anointing but great difference and contrariety in these respects 1. This which the Apostles used was a temporary Ceremony to continue but for a time onely so long as the gift of Miraculous healing continued in the Church whereas the Papists teach that their anointing is a perpetual Sacrament to continue in the Church 2. This anointing was used by the Apostles onely as a sign of the Miraculous cure of bodily diseases but the Papists use their anointing as a means to purge the sick from the remainders of sin and to give them Spiritual comfort and strength against Satan Let them if they can shew that this anointing used by the Apostles had any such use or end 3. This by the Apostles was used as a sign of the Miraculous curing of the sick and of restoring of their health But the Papists use it for the most part to such as are at point of death and past hope of recovery neither have they any such gift or power of Miraculous healing as the Apostles had Indeed they pretend and boast of such a power but are not able to shew or prove it So much in way of opening and clearing these words Doct. Doctr. In that the Apostles confirmed and sealed the truth of their Doctrine by so many and powerfull Miracles which the Lord wrought by them Hence observe the Divine truth and certainty of the Doctrine of the Gospell Preached by the Apostles and after left by them in writing unto the Church for that which they wrote is the sum and substance of that they Preached Now this Doctrine which they both Preached and wrote must needs be the Divine Truth and Doctrine of God because it was not onely Preached by them but also confirmed and ratified by such Miracles as none but God himself could work by them So Mark 16. ult They went forth and Preached every where the Lord working with them and confirming the Word with Signes following So also Hebr. 2. 3. The Apostle proveth the certain truth of the Doctrine of the Gospell by this That it was not onely Preached at first by Christ and the Apostles but also confirmed by Miracles God himself bearing witness to it with Signs and Wonders and divers Miracles c. And it is a sufficient Argument if there were no other to prove the Doctrine of the Gospel to be of God and from Heaven seeing it was at first not onely Preached by Christ and the Apostles but also sealed as it were from Heaven by such Divine Miracles Use 1 Vse 1. See then also by this the truth and certainty of the Christian Faith and Religion which we profess and hold and by the Profession and practice whereof we hope and trust to be saved This must needs be the true Faith and the Religion of God himself because it is agreeable to the Doctrine of the Gospel and grounded upon it and therefore hath the Seal of God set upon it and the Testimony of God from Heaven going with it to confirm it Be thankfull to God that hath called us to the Knowledg and Profession of this true Religion in which alone Salvation is to be had for there is no name in Heaven or Earth by which we can be saved but onely by Jesus Christ Act. 4. 12. and Christ is the sum of the Gospell and the Gospell is the very foundation on which this Religion which we profess is built and it is such a Doctrine as hath bin confirmed from Heaven by Miracles to be the onely saving truth of God the onely word of life and Salvation Oh then how thankfull should we be unto God for revealing to us the Knowledg of this Doctrine Luther in his last Prayer upon his death-bed gave special thanks to God for revealing the Knowledg of Christ unto him So let us both in life and death shew thankfulness for this unspeakable benefit that God hath revealed to us the knowledg of Christian Religion and of the Gospel and that he hath suffered us to be born and to live where this Religion and Gospell is professed and established How if we had bin born among those Pagans in the West-Indies or among Turks and Jews or amongst the Papists who have corrupted and falsifyed the whole
body and substance of the Gospell and of true Christian Religion How miserable were our case if we lived in such places and amongst such people sitting in darkness and in the shadow of death destitute of the true knowledg of Christ and the Gospell Think seriously hereof and be thankfull for this wonderfull mercy of God shewed to us in calling us to the Knowledg and Profession of his Gospell and of true Christian Religion grounded upon it And let us not rest in a bare Profession of it but indeavour to live answerably to it gracing our Profession and adorning true Religion and the Gospell of God by Holiness of life The Ancient Fathers as Justin Martyr and Tertullian c. justified the Christian Religion against the Gentiles and Pagans by alledging the holy lives of the Professors of it so should we be able to justify the truth of our Religion against Turks Jews Papists c. by the holiness of our lives not living in such sins as raign amongst Turks Jews c. Use 2 Use 2. This must strengthen our Faith in the belief of this Doctrine of the Gospell causing us to give absolute credence to it as to the word of truth and Doctrine of God seeing it hath bin confirmed by so many Miracles We must therefore beware of calling any part of this Doctrine into doubt or question Use 3 Use 3. It must also move us to yield absolute obedience to the Doctrine of the Gospell and to every part of it Rom. 15. 18. Paul sayes that Christ wrought mighty Signes and Wonders by him that by that means the Gentiles might become obedient to his Doctrine Vse 4 Vse 4. Lastly it must move us also constantly to hold and maintain this Doctrine in Profession and Practice and to stand in defence of it to the utmost of our power both in life and death as the Martyrs have done before us Mark 6. 14 15 16. And King Herod heard of him c. May 27. 1621. FRom this 14th Verse unto ver 30. is laid down the third principall part of this Chapter which contains the History of King Herod's opinion touching Christ when he heard of his fame by occasion whereof also the Evangelist digresseth to relate the History of the same Herod's beheading of John Baptist The Judgment of Herod touching Christ is laid down ver 14 15 16. The History of John's beheading ver 17. unto ver 30. Touching the first Consider 1. The occasion of his conceiving that opinion which was the fame he heard of Christ 2. The erronious Opinion or Judgment it self manifested by his words saying of Christ that he was John Baptist risen from the dead and that great works were wrought by him ver 14. 3. A further declaration of his Judgment of Christ by comparing it with the different opinions of others concerning him ver 15 16. Touching the second Consider 1. The description of the person by his name Herod and by his Office a King 2. The Intelligence which he had of Christ's fame together with the reason or cause of it He heard of him for his name was spread abroad or manifested King Herod We read of three Herod's mentioned in the New Testament The first mentioned Matth. 2. 1. in whose dayes our Saviour was born Called Herod the Great who was King of the Jews at that time He cruelly Murthered all the Male-Children in Bethlehem and the coasts of it c. The second is this Herod here mentioned called by Josephus Herod Antipas who was Son to the former Herod And this Herod is sometimes called a King as here and sometimes a Tetrarch as Matth. 14. And Luke 9. 7. and Luke 3. 1. He is said to have bin Tetrarch of Galilee Now a Tetrarch doth signify a Governour over a particular Province or Countrey such a one was this Herod over the Countrey of Galilee Vide Kemnit Harm cap. 16. And though he were not properly a King because he had not an absolute Kingly power over the Galileans but was himself subject to the Romane Emperour yet because he was the chief Governour in that Country under the Emperour therefore the people of that Countrey did commonly call and account him as their King and so doth the Evangelist herein conforming to the vulgar opinion and to the common and ordinary title which the people gave to Herod The third Herod is he that is mentioned Act. 12. who is called by Josephus Agrippa and said to have bin the Nephew or Grand-child of Herod the Great He was also a Tetrarch or Governour over the Jews This was he that killed James the Apostle and Imprisoned Peter to please the Jews and afterwards dyed miserably being eaten up of Worms for his Pride and ambition as appeareth Act. 12. Observ 1 Observ 1. In that here is mention made of Herod the King or Tetrarch of Galilee a wicked Son of a wicked Father Herod the Great who caused the innocent young children to be Murthered that so he might have put Christ to death being newly born Hence observe that the children of wicked Parents are apt to follow the evill example of their Parents and to be like unto them living in the same sins and therefore it is often so that wicked Parents have also wicked children I say often because it is not alwayes so but many times it is if not for the most part 1 King 15. 26. Nadab did evill in the sight of the Lord and walked in the way of his Father Jeroboam and in his sin wherewith he made Israel to sin So many other Kings of Israel and some of Judah also were wicked like their Fathers though it was not so in all Isai 1. 4. The Prophet calls the rebellious Jews a Seed of evill doers And Matth. 3. 7. John Baptist calls the Pharisees and Sadduces a generation of Vipers to shew that they were wicked children of wicked Parents So Act. 7. 51. Steven tells the hard-hearted Jews that as their Fathers did resist the Holy Ghost so did they Reasons Reasons 1. Children being trayned up with their Parents and under them at least in their young years do by this means take the more notice of their Parents carriage and behaviour and so are the more apt to tread in their steps 2. Some sins of Parents are naturally hereditary unto their Children propagated unto them by naturall Birth in regard of the natural temper and constitution of the body wherein children do usually resemble Parents more or less and by reason hereof are the more apt to such sins as their Parents were given unto such are the sins of Drunkenness Uncleanness c. 3. God doth sometimes justly with-hold his Grace from the Children of wicked Parents and so gives them over to such sins as their Parents lived in that by this means he may punish the sins and wickedness of such Parents even in their Children Use 1 Use 1. Admonition to such Parents as have hitherto lived in a sinful course in swearing drunkenness
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
love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâ—ed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
of Aegypt and to be buryed in the Land of Canaan Ver. 25. of the same Chapter So Joseph of Arimathea and Nicodemus had speciall care of the honourable Buriall of our Saviour Christ So also the Women which came to his Sepulcher with purpose to embalm him See Matth. 28. Luke 24. John 19. 20. So Acts 8. 2. Steven was carryed to Buriall by Devour and Religious Men. Reasons why it is fit to bury the dead in decent manner with due honour especially such as have lived well and religiously are these 1. The bodies of such as dye are to be raised up again at the last day and to be re-united to their Souls therefore to shew that we believe the generall Resurrection of the Dead it is fit we should be carefull of the decent Buriall of the Dead This was one speciall Reason moving the Patriarchs in the Old Testament to be so carefull of their own Buriall and of the Buriall of their Friends 2. The bodies of the Faithfull whilst they live are the Temples of the Holy Ghost therefore even when they are dead they are not to be despised but to be respectfully used and to be honoured with seemly Burial 3. The want of Burial is threatned as a Curse against the wicked as we see Jer. 22. 19. Jehoiakim shall be buried with the burial of an Ass drawn and cast forth beyond the Gates of Jerusalem Therefore on the contrary it is a Blessing and favour of God to any to be well and honourably buried which should move us to be careful so to bury our Christian Friends 4. God hath appointed that Dust should return to Dust Gen. 3. 19. Use To move us to have a care of this work of Mercy and Love to the dead in affording them seemly Buriall especially such as have lived holily and religiously Yet in Buriall of the Dead remember two Cautions 1. Take heed of excessive Pomp and Ostentation and of superfluous Solemnities about Burials 2. Take heed also of superstitious Ceremonies such as are used by the Papists in burying their dead as superstitious ringing of Bells c. as if such Ceremonies were available to the dead We must be far from such ignorant conceipts and know that as Austin saies the Solemnities used about burial of the dead are Vivorum solatia potius quà m subsidia Mortuorum Observ 3 Observ 3. Though John Baptist was vilifyed and disgraced by Herod and by Herodias and her Daughter in his life time and at his death and immediately after his death yet God did provide that after his death he should have an honourable burial Whence observe that God doth take special care of the good Name and Credit of his faithful Servants even after they are dead and gone Though he suffer them to undergo much Ignominy and Disgrace at the hands of the wicked in their life time or in their death or after death yet he doth also provide that they should be honoured after death and that their good Name shall live and continue Prov. 10. 7. The memory of the just is blessed euen after death Psal 112. 6. The Righteous shall be in everlasting remembrance Matth. 23. 29. The Lord did provide that even the wicked Jewes should garnish the Sepulchres of the Prophets whom their Ancestors had ignominiously put to death The Martyrs were most reproachfully used in their life and at their death yet now their Memory is honourable Use Vse See here Comfort to the godly against all Reproaches which they suffer in life or death Mark 6. 30 c. And the Apostles gathered themselves c. Sept. 23. 1621. OF the three first general parts of this Chapter you have heard 1. Of our Saviour's coming and preaching at Nazareth to his own Country-men and how they entertained him 2. Of his sending forth his twelve Apostles to preach and work Miracles 3. Of Herod's Opinion touching Christ thinking him to be John Baptist risen from death by occasion whereof you have also heard the whole History of the imprisoning and beheading of John Now we are come to the fourth principal part of the Chapter In which the Evangelist recordeth our Saviour's withdrawing himself with his Disciples into a desert place as also his preaching there and woking the great Miracle of feeding five thousand men with five Loaves and two Fishes Laid down from Ver. 30. unto Ver. 45. In all which Verses consider two things 1. Our Saviour going apart and taking his Disciples with him into the Desert Unto the thirty fourth Verse 2. What he did being there 1. He preached to the People Ver. 34. 2. He wrought the Miracle c. Ver. 35. Touching his departure or going apart 5. things are laid down 1. The occasion of it which was the Apostles assembling to Christ after their Return and relating to him their Labours in preaching and working Miracles Ver. 30. This was one special Occasion of our Saviour's going apart that so his Apostles being now wearied with their Ministeriall labours might have some rest 2. The Evangelist mentioneth our Saviour's calling of his Apostles apart with him into the Desert there to rest awhile 3. The Reason of his calling them into the Desert Because they had no leisure to eat their Meat by reason of the multitude of commers and goers Ver. 31. 4. Their departure together by Ship privately Ver. 32. 5. The Event which hapned thereupon The People seeing them depart and many knowing our Saviour they ran thither before out of all Cities to meet him and came together to him Ver. 33. To begin with the first thing The occasion of their going apart into the Desert which was the Apostles assembling and relating to him their pains in preaching and working Miracles Ver. 30. Where is mentioned 1. Their Assembling to him 2. The Report made to him of all their labours what they had done and taught The Apostles gathered themselves c. We heard before in this Chapter of his sending them forth to preach and of their Obedience in going forth and in preaching c. Now the Evangelist having digressed to set down Herod's Opinion of Christ and the History of John's beheading doth return again to speak of the Apostles and to shew what they did after their Return back from doing that Embassage about which their Master had sent them Being returned they gather all together unto Christ and relate to him what they had done and taught by his Command and Appointment They gathered together For before in their journey they were dispersed asunder being sent forth by two and two as we heard And told Him all things c. This they did not as if He were ignorant c. but to approve unto him their Diligence and Faithfulnesse in discharge of the Embassage on which he had sent them Therefore they come and give him an Accompt what they had done and it may be he had appointed them so to do Observ 1 Observ 1. Ministers ought so to carry themselves in
Christ feed the Souls of men spiritually unto Life eternal Answ Answ 1. By the merit of his Death and Sufferings indured for us in his humane Nature whereby he hath purchased both the spiritual Life of Grace and also that eternal Life of Glory for the Elect. Joh. 6. 51. The Bread that I will give is my Flesh that is my whole humane Nature Soul and Body which I will give for the life of the World And Ver. 55. My Flesh is Meat indeed and my Blood is Drink indeed Hereof the Sacrament of the Lord's Supper is a Pledge and Seal to the faithful 2. By the Power and Efficacy of his Divine Spirit working in them all spirituall and saving Graces as Faith Repentance c. which Graces are in Scripture compared unto Meâ—t and Drink as Joh. 6. 27. Labour for Meat which perisheth not c. And Joh. 4. 10. our Saviour tells the Woman of Samaria that he was able to give her living Water that is the saving gifts of his Spirit c. So Isa 55. 1. Hoe every one that thirsteth c. 3. By the outward Ministry of the Word and Sacraments which are the ordinary means of our spirituall Nourishment being ordained of Christ to this end to work and encrease Grace in us and so to feed and nourish us to eternal life In which respect the Word and Sacraments of Christ are resembled unto bodily Food as 1 Pet. 2. 2. Desire the sincere Milk of the Word c. And 1 Cor. 10. 3. The Sacraments of the Israelites are called their spiritual Meat and Drink Obj Obâ—ect Ministers of the Word are in this sense Pastors and Feeders of mens Souls with the Word and Sacraments Answ Answ They have only a ministerial Power to distribute these means of spiritual Nourishment but Christ alone is able to make them effectual to nourish spiritually c. Vse 1. See then the miserable condition of all that are without Christ having no Union with him by Faith such cannot be spiritually fed by him unto eternal Life Faith being the only means by which we receive spiritual Nourishment from Christ therefore miserable is the case of all Unbelievers Being destitute of Faith they are destitute of Christ and being destitute of him they are destitute of all spirituall Nourishment whereby their Souls should be fed to everlasting life therefore their Souls must needs be famished unto everlasting Death if they continue in that case living and dying without Faith in Christ c. Though they have never so much Provision of Meat for the Body yet if Souls be not fed c. Use 2 Use 2. See where to seek spiritual Food and Nourishment of our Souls Seek it in Christ and from him He only is the Bread of Life He only can give us the Meat which perisheth not and those living waters of saving Grace which shall never be dried up in us Labour therefore truly to hunger and thirst after this spiritual Food and seek to Christ to be fed of him with it Pray unto him daily to feed our Souls Say unto him as the Jews did Joh. 6. 34. Lord evermore give us this Bread Desire him to give us Faith whereby to feed on him that is on the merit and efficacy of his Death c. unto eternal life Pray him also to work in us all other saving Graces c. Neither must we only desire and pray him thus to feed us spiritually but we must withal willingly submit our selves to be fed of him resorting duly to the outward means of our spiritual Nourishment as the Ministry of the Word and Sacraments To come to these is to come to Christ's Table yea to be fed by him at his own Table And what a Priviledge is this How great a favour do we count it if a great man invite us to his own Table Behold Christ Jesus the Son of God inviteth thee to his Table to be spiritually fed by his Word and Sacraments and wilt thou not come cheerfully Take heed thou refuse not lest for this contempt he do for ever barr thee from tasting of the spirituall and heavenly dainties which he hath prepared as he did those that refused to come being invited to his great Supper Luke 14. Mark 6. 45 c. to 53. And straightway he constrained his Disciples to go into the Ship and to go over to the othe Nov. 18. 1621. side before unto Bethsaida c. THe Evangelist having from the 35. ver hitherto laid down the History of that great Miracle of Christ which he wrought in the Wilderness of Bethsaida in feeding 5000 men beside Women and Children with five Barley-Loavs and two little Fishes Now in these Verses he layeth down two other Miracles of Christ which he wrought the night following upon the Sea of Galilee which two Miracles he wrought together about the same time of the night one immediately after the other The one of these Miracles was His walking upon the Sea to his Disciples as they were rowing in a ship upon the waters and were greatly troubled in rowing by reason of a tempestuous wind which arose against them The other Miracle which immediately followed the former was his stilling or appeasing that tempest of Wind suddenly so soon as he was come up into the Ship to them And the History of these two Miracles is the fifth generall part of this Chapter In the History of these Miracles consider 1. The Antecedents going before them Ver. 45 46. 2. The speciall occasions of them set down Ver. 47 48. 3. The Miracles themselves Ver. 48 51. 4. The Effects and Consequents Ver. 49 50 51 52. Touching the Antecedents they are three 1. Our Saviour's forcing his Disciples to take Ship and to go over the Sea of Galilee before him to Bethsaida 2. His dismissing of the People 3. His withdrawing himself into a Mountain to pray And straightway That is immediately after he had wrought the former Miracle of the Loaves and Fishes He caused his Disciples c. The words are better translated thus He constrained or forced his Disciples to get into the Ship And yet though unwilling at first they do at length obey Christ c. This shews that they were unwilling to part with Christ and to passe over the Sea without him And to go before to the other side Not directly crossing over the main Sea of Galilee but only an Arm of it See before Ver. 31. 32. Vnto Bethsaida This was one of the chief Cities of Galilee called the City of Andrew and Peter Joh. 1. 44. of which City also Philip is there said to have bin In which City Christ wrought many Miracles as may be gathered from Matth. 11. 21. See Mark 8. 22. Object Object Joh. 6. 17. Towards Capernaum Answ Answ Bethsaida was in their way to Capernaum so they came first to it and then to Capernaum In the words consider two things 1. Christ's dismissing his Disciples to Bethsaida 2. The manner by
no evil touch thee Psal 34. Many are the troubles of the Righteous but out of them all c. Use 2 Use 2. Prepare and Arm our selves before hand to meet with many and sundry kinds of troubles in this World outward and inward in our Bodies Goods good Name Friends c. to have many waves of affliction to go over us at once if God see it good for us as oftentimes he doth Look therefore for Changes and Troopes of sorrows and troubles to come upon us at once as they did against Job David Paul c. This is sometimes needfull and profitable for us 1 Pet. 1. 6. If need require ye are in manifold afflictions c. We have much sin and many corruptions therefore great need of many fiery Tryalls to purge this drosse out of us that being purged and refined with the fire of many afflictions we may come forth as the Gold as Job speaketh of himself There is a grâ—at deal of Pride and much hardness of heart in us many troubles therefore are needful at once to humble and soften our hearts c. Observ 5 Observ 5. Lastly Observe here that when our Saviour was now ready to deliver the Disciples then their troubles grew to the highest pitch Henâ—â— we may learn that oftentimes the troubles of the Faithful are then greatest when deliverance is nearest at haâ— Thus it was with the Israelites in Aegypt when their deliverance was at hand then was their misery all bondage greatest Exod. 5. So the Jews in Hezekiah's time when they were in greatest distress and daâ—er to be destroyed of the Assyrians then was the destruction of their Enemies and their deliverance nearâ—st at hand See Isa 37. 3. So Jonah So Paul 2 Cor. 1. 8. when he despaired of life and had the Sâ—ntence of Death in himself then God delivered him from so great a Death So towards the end of the World when Christ's second coming to give full deliverance to the Church shall draw near then shall the troubles of the Church increase See Matth. 24. 9. Reas Reas The Lord suffereth the troubles of his Servants then to grow and encrease to the highest measure when deliverance is nearest that so His Power and Goodness may the more appear in sending Deliverance suddenly and unexpectedly when his Servants are in greatest extremity and their case most desperate Use Use Great Comfort for the Godly when their troubles grow and encrease to greatest hight and measure There is no cause â—hen to be dismaied or out of hope but rather to conceive the more hope and confidence in God that he will not be long ere he deliver â—â—em when they are brought into so great straits for it is a true saying that Our greatest Extremity is God's best Opportunity when our troubles grow greatest and our case most desperate and forlorn in regard of all outward helps and means then is the Lord usually most near at hand and ready to help us A little before Day-break the darkness encreaseth so a little before the light of deliverance is coming the darkness of troubles encreaseth often and groweth more and more fearful and dismal Therefore as when toward Morning we perceive greater darkness we are not sorry but glad that the Dawning is so near at hand so here c. To the godly ariseth light in darkness even in the greatest darkness of troubles c. So much of the second Consequent of our Saviour's miraculoâ—s Walking on the Sea viz. The great fear with which the Disciples were troubled at the sight of him supposing they had seen an evill Spirit Now followeth the third and last Consequent of the same Miracle viz. Our Saviour's comforting of his Disciples against their great fear 1. By Word incouraging and strengthning them against their fear 2. By Deed going up into the Ship unto them Ver. 51. In his words of Comfort consider two things 1. The Manifestation of himself unto them telling them who he was It is I. 2. His encouraging of them and that two waies 1. By exhorting them to be of good Comfort 2. By disswading them from fear Be of good cheer or of good Comfort or be bold and confident as the word in the Originall signifieth It is I By this familiar kind of speech our Saviour made himself known unto his Disciples for they having so long followed him and lived with him did no doubt know him by his Voice and manner of Speech and therefore whereas Peter Matth. 14. 28. though he heard Christ speak yet seemed still to make some doubt whether it were he or no this is to be imputed to the weakness of his Faith and greatness of his present fear in which both he and the other Disciples were before Christ spake to them Vide Calvin in locum Further we must here note that our Saviour doth thus manifest himself and his presence to the end that the consideration of his presence might be a special ground of comfort to them in their great fear and trouble Observ 1 Observ 1. In that our Saviour having long absented and hid himself from his Disciples in their great trouble doth now at length make himself known and manifest his presence for their help and comfort Hence we learn that although the Lord do for a time yea for long time hide himself as it were in the troubles of his Servants and seem absent from them yet he will at length in due time appear again and shew himself present for their help and comfort When the Israelites were in grievous bondage under Pharoah the Lord seemed for a time to be absent and to hide himself from them but at length he is said to come down to deliver them Ezod 3. 8. The Lord sometimes seemed to hide himself from David in his troubles as he complaineth Psal 13. 1. and else-where yet at length he manifested his presence by helping and comforting him When the Jews were seventy years in Captivity in Babylon the Lord seemed to absent and hide Himself from them yet at length he returned and shewed his presence by delivering them Isa 54. 7. For a small Moment have I forsaken thee but with great Mercyes will I gather thee In a little Wrath I hid my Face from thee for a Moment but with everlasting Kindness will I have Mercy on thee c. Use Use This is Comfort to the Godly in all troubles and afflictions when they continue long and the Lord seems absent and to hide his Favour and Presence yet labour by Faith to depend on Him and wait for his Return to help and comfort us after the time that He hath afflicted us He may hide his Face for a time but he will at length appear and shew himself marvailous in our Deliverance c. Observ 2 Observ 2. That the consideration of Christ's presence with us in our troubles is and ought to be a special ground of Comfort to us in the same therefore our Saviour for the incouragement of his
as the Papists live whose Children and Followers they are in Superstition and Will-worship for what is all their Worship but superstitious Will-worship devised by man and brought in by mans Authority c. Vse 2 Use 2. Take we heed of this hypocritical superstitious Worshipping of God after mens Precepts and after our own Will and Inventions and see that we make the Word of God the onely Rule of his Worship But more of this in the next Point Quest Quest Is it not lawful for the Church to ordain some things in the outward Worship of God without express Warrant from the Word Answ Answ Yes for outward Order and decency concerning which the written Word doth not give particular but onely general Rules as we may see 1 Cor. 14. ult but it hath no Power to ordain any thing to be observed as a part of God's Worship nor yet with opinion of absolute necessity as if it could in no case be omitted without sin Therefore albeit we may follow the Ordinances of the Church touching outward order and decency in the Worship of God yet not in any necessary part or matter of his Worship further than we have warrant from the written Word So much of the sin of Superstition and Will-worship reproved by the Prophet in the Jews of his time Now this their Will-worship is further set out by the Adjunct or Property of it in that it is said to be a vain kind of worshipping of God They worship me in vain that is to no end or purpose no fruit or profit comes thereof no honour to my Name no Peace or Comfort to their own Souls but rather on the contrary they much dishonour me and hurt their own Souls by such kind of Worship for it seems to be spoken by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby more is implied than expressed q. d. their manner of Worshipping me is not onely unprofitable but hurtful not only not pleasing to me but higly offensive c. Doctr. Doctr. Hence then we learn that all Service and Worship which is offered to God according to Man's Will and Ordinances and not according to the Rule of God's own Word is vain and unprofitable Service such as whereof no good or fruit cometh no honour or glory to God no spiritual profit comfort or peace to the Souls of such as give unto God such Will-worship but on the contrary such Worship and Service is very dishonourable to God provoking his just wrath against such persons and very hurtful and dangerous to their own Souls Isa 1. 13. Bring no more vain Oblations c. Their Sacrifices are called vain Oblations because they were not in such manner offered as God required but according to their own Will and superstitious Custom Eccles 5. 1. Such as offer Sacrifice otherwise than God hath commanded are said to offer the Sacrifice of fools because their Sacrifice is neither pleasing to God nor profitable to themselves See Mal. 1. 7 c. Prov. 15. 8. The Sacrifice of the wicked is Abomination of the Lord so is all service performed to God otherwise then he hath commanded in his Word Therefore Col. 2. the last Verse the Apostle condemneth Will-worship as a Sin and consequently as dishonourable to God and hurtful and dangerous to such as are guilty of it 1 Sam. 13. 13. When Saul offered Sacrifice of his own head without warrant from God Samuel tells him he had done foolishly c. So Chap. 15. when he spared the best of the Amalekites Sheep and Oxen to offer in Sacrifice to God because he did this of his own head contrary to God's Commandment he is sharply reproved of Samuel Matth. 6. Hypocrites-praying and fasting to be seen of men have their Reward that is all they are like to have which shews how vain and unprofitable such services were unto them Reas 1 Reas 1. God's own Will revealed in his Word is the only Rule of all Worship to be performed unto him Deut. 12. 32. Whatsoever I command you observe to do it thou shalt not add thereto nor diminish from it Contrà Ver. 8. Ye shall not do every one what is right in his own eyes Reas 2 Reas 2. Whatsoever Worship is performed to God according to Man's Will and not by warrant from the Word of God it cannot be performed in Faith and so it cannot please God Heb. 11. 6. but it is sin and offensive to God Rom. 14. ult Vse 1 Use 1. See how many vain Worshippers of God there are which come here to be reproved 1. Papists whose whole Religion and Service of God is nothing but Superstition and Will-worship of their own devising and after the Precepts of men not after the Rule of God's Word How many vain Ceremonies and Rites do they observe in the Worship of God which are grounded only upon unwritten Traditions and Popish Decrees having no Warrant at all from the Word of God See then what vain Worshippers they are and that the Popish Religion is a vain and unprofitable Religion to live in not pleasing to God but offensive to him not profitable not comfortable to the Souls and Consciences of such as profess it but on the contrary most hurtful and dangerous unto them Let this move us more and more to grow in hatred and detestation of that Antichristian Religion c. which is such as will never give peace of Conscience or true contentment in life or death 2. This also discovers many even in our own Church to be vain Worshippers of God because though they do after a sort worship God yet it is not in such sort as God himself requireth in his Word but after their own Will and Fancy Such are those ignorant Persons who serve God only with their good meaning and with their good dealing or with babling over the words of the Creed or ten Commandments in stead of Prayers What is all this but Will-worship So also all such as perform outward Worship to God otherwise than he hath commanded resting onely in the work done never caring in what manner it be done or with what sincerity of heart mind and affection c. What is this but vain and unprofitable serving of God such as can never bring honour to God nor true peace or comfort to the Soul and Conscience of any that performeth it Of all such it may be justly said In vain they worship God And the Lord may say to them as to those Jews Isa 1. Bring no more vain Oblations Vse 2 Use 2. If we would not serve God in vain but so as to be accepted of him and so as to bring true Peace Comfort and Happiness to our own Souls in this life and after this life then see here what we must do We must beware of making our own Will or Fancy or any humane Ordinances Customs or Traditions of men the Rule of our worshipping of God but see that we make God's own Will revealed in his Word the Rule
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
guilty of this heinous sin of cursing or reviling their own Parents If any such be among you as I wish there be not let them take notice of their grievous and capital Sin and be moved to humble themselves to God speedily and in great measure for it a slight Repentance will not serve for so grievous a sin c. And let all Children hereafter fear to revile or curse their Parents yea let them beware of all Contempt of Parents though it be but in thought lest it make way to reviling words Eccles 10. 20. Curse not the King no not in thy thought c. So it may be said of Parents Vse 2 Use 2. If it be so grievous a sin to curse or revile natural Parents how much more fearful and hideous a sin is it for any to curse or blaspheme the Name of God their heavenly Father and if cursing of Parents be to be punished with death how much more doth Blasphemy of the Name of God worthily deserve this penalty See Levit. 24. Observ 2 Observ 2. See here what Punishment should by the Law of God be inflicted on such wicked Children as stick not to revile or curse their own Parents and that maliciously and wilfully They ought to be put to death for this heinous sin So the Law of God expresly injoyneth Exod. 21. Lev. 20. Yea it is not only said Such a one shall be put to death but He shall surely be put to death and his blood shall be upon him and our Saviour here ratifieth this judicial Law This also is implied by that of Solomon Prov. 20. 20. Who so curseth Father or Mother his Lamp shall be put out in obscure darkness and Prov. 30. 17. The eye that mocketh at his Father c. the Ravens of the Vally shall pick it out Reas Reas The Justice of God requireth that such as maliciously and wilfully revile and curse those by whose means they have received life and Beeing and the natural faculty of Speech should for this sin be deprived of life and beeing and so have all use of their tongues taken from them Use 1 Use 1. See then what to think of such wretched and ungracious Children who are guilty of this Sin They are unworthy to live upon the face of the Earth to see the light or breathe in the Aire if they be so wicked as to curse or revile those by whose means they came first to enjoy this life and to see the light of the Sun c. Worthy they are to have their tongues cut out of their heads yea to have their whole bodies deprived of life sense by the sword and power of the Magistrate And though in some Churches the Law of man and Power of the Magistrate doth not so take hold as it should do of such lewd Children to cut them off by death yet let them not presume of impunity for the Lord himself can and will in this case take vengeance into his own hands and bring them by some means or other to an untimely death in this World and in the World to come punish them with everlasting death if they do not speedily repent in great measure for so heinous and unnatural a sin as this is Use 2 Use 2. This should move us to wish and desire of God that this Law may take place and be executed in this Church for the terrour of all such ungracious Children See B. Babington on Exod. 21. 15. where he mentioneth the Testimony of a good Writer as he saith who saw one put to death in the Church of Tigurine who had cursed and reviled his Mother Mark 7. 11. But ye say If a man shall say to his Father and Mother It is Corban that is to say a Gift by whatsoever Mar. 24. 1621. thou mightest be profited by me He shall be free OUr Saviour in the 9th Verse charged the Scribes and Pharisees with the sin of rejecting God's Commandement for the keeping of their own Tradition Then from the 10th Verse unto the 14th he proveth that they did so by an example or instance given of two particular Precepts of the Law of God which they by their Tradition did make Voyd And 1. He alledgeth those Precepts of the Law of God Ver. 10. 2. He setteth down their contrary Tradition by which they abrogated the Law of God shewing how by it they made voyd the Precepts of God's written Law Ver. 11 12 13. And 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law 2. Sundry other Traditions Ver. 13. Of the Precepts of the Law of God alledged by our Saviour Ver. 10. I have spoken Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees c. Where we are to consider 1. The Tradition it self alledged Ver 11. 2. The hurtfull and dangerous Effects and Consequents of that Tradition Which are two 1. That by it they hindred Children from doing Duty to Parents Ver. 12. 2. That by it they made the Word of God of none Effect Ver. 13. Touching the alledging of their Tradition Consider 1. The maner of alledging in these words But ye say 2. The matter or substance of it If a man say to his Father c. From the manner Observe That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures and the written Word of God So did these Scribes and Pharisees Whereas Moses or rather God himself by Moses saith Honour thy Father and Mother c. They on the contrary taught that in some case Children were not bound to honour Parents So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies by which Doctrine they plainly crossed the Doctrine of the Law of God forbidding not onely hatred of Friends but even of Enemies as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God For example the Word of God saith Marriage is honourable in all c. Hebr. 13. But they say It is not honourable in Ministers of the Church but unlawfull The Word of God saith Every Creature of God is good being received with Thanksgiving 1 Tim. 4. 4. And again Eat whatsoever is sold in the Shambles 1 Cor. 10. 25. But they say It is a sin to eat Flesh-meat upon some Dayes and at some Times c. Christ at the Institution of the Lord's Supper said Drink ye all of this But they say The common People need not Drink of the Sacramentall Cup but onely the Priest Vse Use See how to know false and corrupt Teachers from true and sound examine their Doctrine by the Scriptures according to the rule prescribed 1 Thess 5. Try all things and see whether it agree therewith or whether it do crosse or
his person when it is sufficient to maintain him in health and strength of Body for better performance of the Duties of his calling And this is to be weighed according to the difference of men's bodies some requiring more than others c. 2. In respect of a man's Calling and Condition of Life and so that is said to be necessary which is meet and fit to maintain a man according to the Dignity of his particular Place and Calling wherein God hath set him And â—o more is necessary for men of some Callings than of other more for a Prince than for a subject more for a publick than for a private person more for a marryed person than for one that lives single c. Further when we speak of necessary Wealth this is to be understood not onely of that which is for the present time necessary but to be extended alâ—o to that which may be and is likely hereafter to be necessary for the maintenance of a man's self and those that depend on him in due and convenient sort 1 Tim. 5. 8. If any provide not for his own c. 2 Cor. 12. 14. Parents should lay up for their Children Now so much as is any of these wayes necessary may be sought by lawfull and good means but whatsoever is more then thus necessary is to be accompted superfluous abundance and may not be sought or desired of us Which may appear by these Reasons 1. Kings themselves are forbidden to seek aboundance of Riches more than is necessary for them in their Places c. Deut. 17. 17. 2. We are taught to pray for no more but daily Bread that is for so much means or maintenance for this Life as is needfull from day to day And so the Prophet prayeth Prov. 30. 8. Feed me with Food convenient for me Therefore we have no warrant to seek or labour for abundance 3. To seek or desire abundance is a fruit of infidelity and distrust of God's providence and therefore a Sin c. So much of the nature of Covetousness what it is Now there are two Degrees of this Sin The first inward in the heart affecting loving and desiring Wealth over-much And this may be and is often in Poor men as well as in Rich when they esteem too highly of Wealth counting such as have it the onely happy men c. 2. Outward in covetous practises whereof there are two sorts especially 1. Greedy raking and scraping after things of this Life whether necessary or superfluous for even in over greedy seeking of necessaries there may be Covetousness practised if they be sought by unlawful means or with too eager desire and love of them or with neglect of better and heavenly riches See Matth. 6. how many reasons our Saviour brings against this greedy seeking of Earthy things 2. Niggardly pinching and sparing more then is fit both from himself and from others From himself in not affording himself the comfortable use of his own Wealth which is one of the evils which Solomon saw under the Sun Eccles 6. 2. A man to whom God hath given Riches c. but not power to eat thereof c. From others in refusing or being backward to help and relieve others with any part of his Wealth thinking all lost that is bestowed that way Remedies against Covetousness First Consider the dangerousness of this Sin which may appear by sundry Reasons 1. In that it is the cause of many other Sins yea the cause or occasion of all or the most Sins that are 1 Tim. 6. 10. Love of money is the root of all evil The cause of all Unâ—uâ—tice and Oppression as in the Scribes and Pharisees The cause of Bribery and Extortion The cause of Cruelty and Murder as in Ahab and in Judas The cause of Lying and Deceipt as in Gehazi the Servant of Elisha And in Trades the cause of great contentions and strifes among men and of malicious troubling and suing each other The cause also of neglect of God's Worship and of breach of the Sabbath c. Besides manifold other sins which spring from this bitter Root 2. The greatness of the sin may appear by the dangerous effects of it In that it is such a Sin as withdraws the heart from God causing a man to set his love on his Wealth more then on God and his Glory and Worship and to put his confidence in it Whence it is that it is said to be Idolatry Eph. 5. 5. Again this sin hindreth and choaketh all good things in men Matth. 13. It choaks the fruit of the Word And so all other good things Judas had excellent Gifts yet all marred by his Covetousness 3. It is a sin which is very hard to repent of as appears by daily experience in such as are given much unto it How do they please themselves in it how hardly are they brought to leave it yea rather it grows upon them like an insatiable thirst as in a Dropsie c. yea even in old age when many other sins leave men this stirketh closer and is more rooted in the heart Hence is it that our Saviour saith That it is harder for a covetous rich man to be saved then for a Camell to go through the eye of a needle Matth. 19. Second Remedy Consider the nature of all Wealth how vain transitory and unprofitable it is Called uncertain Riches 1 Tim. 6. 17. Prov. 23. They take wings and flye away unable they are of themselves to help or do good to a man Luke 12. 15. Our life stands not in abundance Wealth cannot lengthen a man's life it cannot give ease in pain Health in Sickness or Life when Death cometh it cannot deliver in the evil Day Prov. 11. 4. Riches profit not in the day of Wrath Ezek. 7. 19. They shall cast their Silver and Gold in the Streets c. Nay on the contrary Riches are rather hurtful through our corruption proving snares c. 3. Labour for Contentedness with our present estate in the World whatsoever it be more or lesse knowing that God seeth it to be the best for us Hebr. 13. 5. Let your Conversation be without Covetousness and be content with such things as ye have c. So Paul Phil. 4. 11. I have learned c. If we have but Food and Rayment let us be therewith content The mean and competent estate is best and safest for a Christian c. 4. Labour for true love and desire of spiritual and heavenly Riches and Treasures which will keep us from setting our hearts on earthly Riches Matth. 6. First seek the Kingdom of God c. Col. 3. 1. Set your affections on things above c. Desire and seek Knowledge Faith Repentance God's favour c. Then wilt thou contemn Earthly things as Dung c. 5. Lastly Pray and labour for true Faith in thy heart whereby to rest on God's speciall care and providence over us for things of this Life This will cut off covetous
constancy and perseverance in Prayer though they do not at first or for long time perhaps find the fruit and confort of their Prayers This must be so far from discouraging them that it must provoke and excite them to perseverance in Prayer and cause them to be more and more instant and importunate with the Lord Luke 18. 1. for assuredly if they thus continue in Prayer and follow God with their earnest sutes from time to time though he long defer to hear yet he will hear at length though for a time he stop his ears and shut out their Prayers yet he will at length shew that his ears are open to them though for a time he seem to shut the door and gate of mercy yet he will at length set it wide open if thou continue knocking at it c. Yea the longer he defers to hear the more abundantly and liberally will he at length give unto thee that which thou hast long sued for he will even open the fountain and treasury of his Grace and Mercy to thee as he did to this Woman Observ 2 Observ 2. This faithful Woman was tried and exercised for a time with many and great trials and afflictions both outward and inward It was a heavy outward Affliction to her that her young Daughter was given over to the Devil's Tyranny to be possessed and miserably vexed of him And it was no less grievous an affliction to her mind and Conscience that when she came and prayed to Christ to help her he not onely refused to hear her but pleaded against her and seemed also to speak contemptibly and reproachfully of her as we have heard And yet here we see that in the end the Lord gives a happy and comfortable end and issue to all these her troubles for our Saviour assureth her that her Prayer is heard and her Daughter delivered from the Power of the Devil Hence then we learn that howsoever the Lord doth use to try and exercise his Children with many and great troubles inward and outward yet he doth in the end deliver them and give them a happy and comfortable issue out of their troubles Psal 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation make away to escape c. Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord c. 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations c. Many Examples of this we find in Scripture as in Joseph Job David Jeremy Daniel Jonah Paul c. All these greatly tryed with Affliction yet were all in the end delivered and found a happy issue c. Reasons Reasons 1. The Lord hath promised thus to deliver his Children in due time out of their troubles Psal 91. 15. I will be with him in trouble I will deliver him c. Psal 50. Call upon me in the day of trouble I will deliver thee 2. It makes for the Glory of God even for the Glory of his Power Mercy and Faithfulness to give a comfortable issue to the troubles of his Servants according to his promise therefore his own Glory being most pretious unto him he cannot but deliver them 3. He hath also respect herein to his Children's Infirmity not alwayes holding them under the Crosse lest through natural Infirmity they should faint and be discouraged in their troubles or grow to Impatiency and murmuring or be moved to use unlawful means to help and deliver themselves Psal 125. 3. The Rod of the wicked shall not rest upon the Lot of the Righteous lest the Righteous put forth their hands unto Iniquity See also 1 Cor. 10. 13. Vse 1 Use 1. Great comfort to the faithful in all trials and afflictions with which the Lord exerciseth them though they seem never so tedious and grievous for the present and though never so long continued this is their comfort that they shall not alwaies be holden under the Cross the Rod of God shall not alwaie rest upon them but they shall in time be delivered there is a time set and appointed of God for their deliverance and for the happy issue and end of their troubles and though this time be never so long deferred yet come it shall at length and they shall have deliverance Hebr. 10. He that shall come will come c. In the mean time we must wait upon God by Faith Hope and Patience resting and building upon his Promise which he is faithful to perform and will in due time perform sooner or latter by one means or another either by removing the cross it self or by mitigating the sharpness of it or by giving Strength and Patience to bear it For there are many wayes of delivering and many kinds of God's deliverance It is our Ignorance to dream but of one kind which is the removal of the Evil or Affliction it self which we suffer whereas the Lord hath other wayes to deliver which are or may be as good and better for us Though he take not away the cross it self yet if he deliver thee from the sharpness of it if he deliver thee from murmuring and impatiency and from fainting and sinking under the burden of thy Cross these are great deliverances and the Lord herein doth much for thee Besides he will also in the end take away the Affliction it self and free thee from it if not in thy life time yet at the end of life by death which shall put an end to all troubles and miseries of the godly Revel 14. 13. Blessed are the dead they rest from their labours c. This being so it should comfort us in all troubles and keep us from fainting and being weary in our minds and from casting away our hope and confidence in God Hebr. 12. My Son faint not when thou art rebuked of the Lord. There is no cause why we should faint or be discouraged no not in the most grievous trials and of longest continuance though the Lord should hold thee never so long under the Rod yet remember that he hath promised deliverance in due time and it makes for his honour and glory to deliver thee therefore he cannot but do it in due time though it be never so long first In the mean time live by Faith and make not too much haste out of trouble till the Lord please to make a way for thee Isa 28. He that believeth will not make haste Prescribe not God any time when to deliver thee or means or manner how to deliver thee but refer all this to his wisdom who knoweth the fittest time and the best way and means c. He knoweth when we have been exercised and tryed enough in the fire of Affliction As the Gold-smith knoweth best when to put in the Gold into the fining pot
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
four things 1. The Prediction it self 2. The Person who was to Suffer The Son of Man 3. The Necessity He must Suffer 4. The Passion it self Of the three former I have spoken In part also of the fourth and last viz. The Passion it self which our Saviour foretelleth 1. Generally That he was to Suffer many things 2. More particularly in two kinds of Sufferings 1. Rejection at the hands of the Elders Chief Priests and Scribes 2. Bodily Death Of his Sufferings in general I have spoken Now followeth the particular Sufferings He must be rejected of the Elders c. Where consider two things 1. The matter it self which he was to Suffer Rejection or Contempt 2. The Persons by whom he should be rejected Being of three sorts described by their severall Offices and Callings Aâ— 1. Elders 2. Chief Priests 3. Scribes And be reâ—ected Or disallowed that is contemned despised and cast off as a base vile and unworthy person Of the Elders This is not a name of Age in this place but of Office and Authority signifying those civil Judges or Magistrates among the Jews who had Power to Judge of civil Causes and Controversies pertaining to the Common-wealth Of which sort of Elders or Magistrates they had some in every City especially in Jerusalem their chief City they had a Colledge or set Company and Society of these civil Judges or Elders being seventy in number which were called their Sanhedrim as the Rabbies do testifie c. Sometimes called Elders of the People as Matth. 26. 3. Because as some think they were chosen out of all the Tribeâ— to distinguish them from other Ecclesiastical Judges or Officers which were chosen only out of the Tribe of Levi. Vide Bezam in Matth. 26. 59. See also Godwin's Antiq. of the Jews pag. 233. And they were called Elders because they were chosen out of the elder and graver sort of Men in every Tribe who were fittest to bear Office in the Common-wealth Touching the first Institution of these Elders see Num. 11. 16. See Goodwins Antiq. of the Jews Lib. 5. Cap. 4. And of the chief Priests There were three sorts of Priests among the Jews in our Saviour's time 1. The High Priest such as Aaron was and after him the first born Sons of himself and his Posterity to whom the High Priest-hood was tyed successively 2. The Chief Priests next to the Place and Authority to the High Priest which Chief Priests were those who were Heads or Chief of those several Orders of Priests Instituted by David 1 Chron. 24 Called Priesâ—s of the second Order 2 King 23. 4. And Chief of the Priests Ezra 8. 24. Matth. 2. 4. Heroâ— gathered all the Chief Priests and Scribes of the People together c. Vide Bezam in locum 3. The common sorts of Priests Here the two sorts are spoken of Scribes Of these often before They were Ecclesiasticall Officers among the Jews who by their Office were to expound and interpret the Law of God unto the People in their publick Synagogues in which respect they are sometimes called Lawyers or Expounders of the Law Observ Observ That one principal part of Christ's Sufferings which He was to undergo and did suffer for us was great contempt and disgrace at the hands of men to be rejected and despised of men to be counted as a vile and base Person This was prophecyed of Him Psal 22. 6. I am a Worm and no Man a reproach of men and despised of the People Isa 53. 3. He is despised and rejected of men and accordingly it was fulfilled afterward 1 Pet. 2. 4. He is said to be a Stone disallowed of men Great was the contempt and disgrace which our Saviour suffered at the hands of men both in his life time and at his death In his life time He was contemned and disgraced by the Scribes and Pharisees and other wicked Jews who rejected and cast him off as a base and vile Person yea as a notorious wicked Person as appears by the reproachful Terms they gave unto him calling him a Blasphemer a Glutton and Wine-bibber a friend of Publicans and Sinners a Samaritan and one that had a Devil But especially at the time of his death He suffered great contempt and disgrace as when he was taken as a Malefactor and brought before Authority and there falsly accused when he was mocked and derided of his Enemies spit upon buffeted on the face whipped crowned with thorns in derision Also when Barrabbas a Murderer was preferred before him which was so great an Indignity that Peter doth in particular lay it to the Consciences of the Jews Act. 3. 14. Ye denied the Holy One and the just and desired a Murderer to be granted unto you Lastly He was greatly contemned and disgraced by men in the very manner and kind of Death which He was put unto being crucifyed which was a most base vile and accursed Death Hebr. 12. 2. He endured the Crosse despising the shame Vse 1 Use 1. See how far our Saviour abased himself for us in that he being the Son of God and Lord of Life and Glory was nevertheless content for our good and Salvation so far to submit himself as to be contemned vilified and disgraced by mortal men yea by wicked men such as the Scribes and Pharisees chief Priests Elders c. This should teach us willingly to abase our selves to suffer the greatest contempt and disgrace in this World for his Name and Glory's sake Vse 2 Use 2. See also the unspeakable Love of Christ to us in being content for our sakes to be so much despised and rejected of men which therefore must stir us up to thankfulness and affect our hearts with true Love to him again and cause us to express it in obedience to his Will Use 3 Use 3. Teacheth us what we must look for and make accompt of if we will be Christ's Disciples even to suffer great contempt and disgrace in this World and at the hands of men to be basely and vilely esteemed of by men to be rejected and set at nought as Christ was before us We must be conformable to Christ our Head in this part of his Sufferings as well as in other parts of it Thus it was with the Apostles as Paul testifieth 1 Cor. 4. 13. they were defamed and made as the filth of the World and the Of-scouring of all things c. So must we make account to be in base and vile accompt in the World if we will professe Christ c. Therefore also we are to prepare and arm our selves daily to bear this contempt and disgrace at the hands of men for the Name of Christ praying unto God and labouring for Christian courage and resolution to go on constantly in the Profession of Christ and the Gospel and in the zealous practice of Christian Religion notwith standing all the contempt and disgrace which is cast upon us by men of this World And so much the rather we must thus
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
c. 2. Pray unto God to teach and enable us by his sanctifying Spirit to deny and forsake our selves and our corrupt Nature our carnall Reason Wills and Affections c. Without this help of the Spirit we can never do it of our selves we can never do it Nature cannot help us to resist or subdue Nature onely the Grace and Power of God's sanctifying Spirit See Rom. 8. 13. This is a Lesson which no Master can teach us but the Spirit of God No School to learn it in but the School of Christ No helps of Nature or humane learning sufficient to instruct us in the practise of it c. 3. Attend diligently on the publick Ministery of the Word of God which iâ— the most powerfull outward means to humble us in sight of Naturall corruption and to teach us to deny and renounce the same withall give our selves to the private study of this Word of God which is the only Word and Doctrine that teacheth the practise of this Duty No Word or Doctrine of Man no Books of humane Learning not all the Writings of Heathen Philosophers can teach us the denyall of our selves and of our corrupt Nature The Philosophers extolled and magnified Nature c. onely the Word of God teacheth and perswadeth us utterly to renounce and resist it as an enemy to Grace and to the doing of God's Will c. 4. Let us exercise and inure our selves by degrees to this Duty First Learning to deny our selves and to renounce and resist our Naturall Mind Wills and Affections in smaller matters as in the ordinary use of outward things of this Life as Meat Drink Apparrell Recreations c. In things lawfull learn to curb and restrain our Reason Will and Affections Then we shall be the better able by degrees to renounce our selves in greater matters and in things simply evil and unlawfull 5. Begin betimes to practise this denyall and forsaking of our selves even in young Age before we be too long settled upon the Lees of our corrupt Nature before our Hearts Minds and Wills be hardened through custom of sin Mark 8. 34. And take up his Cross and follow me = Octob. 30. 1625. NOW followeth the second particular Duty enjoyned as a help to the following of Christ viz. The taking up of our Crosse And take up his Cross c. By the Cross understand all Afflictions and Miseries of this Life together with bodily Death being the last and greatest of all Outward and Temporall Afflictions to which a good Christian is subject in this World Our Saviour calleth all these Miseries and Afflictions by the name of the Cross alluding therein to the manner and kind of his own Death which he was to Suffer upon the Cross and withall to imply thereby the conformity and fellowship of the Faithfull with Christ in his Sufferings To take up the Cross Signifyes not onely to undergo or suffer Afflictions but willingly to submit and yield himself to the bearing and suffering of them It is an allusion to the custom of those Malefactors who were crucified or put to the Death of the Crosse Their manner was first to take that woodden Crosse and bear it on their Shoulders to the place of Execution and then to be hanged upon it and nailed to it alive Thus our Saviour himself did take up and bear his own Crosse some part of the way to the place where he was to Suffer and when through weaknesse he could carry it no further they compelled Simon of Cyrene to bear it after him and for him Luke 23. 26. Now when our Saviour saith not The Cross but his Cross This is to note out those particular Troubles and Afflictions which the Lord doth peculiarly allott or appoint unto every good Christian to Suffer Doctr. 1 Doctr. 1. By comparing this Duty of taking up our Crosse with the former denying of our selves and by considering the order in which our Saviour requireth them viz. That we first deny our selves and then take up our Crosse Hence we are taught That the denyall of our selves that is the renouncing and forsaking of our own Nature and the corruption of it is required as a necessary help and means to further us in the bearing of the Cross and Afflictions imposed on Us of God without which we can never take up our Cross that is willingly contentedly or patiently submit our selves to the bearing of Troubles Therefore our Saviour first requires the denyall of our selves and then the taking up of our Cross to shew That this latter cannot be done till the former be first practised that is a necessary preparative making way to this Luke 14. 26. If any come to me and hate not his own Life he cannot be my Disciple that is if he do not first learn to renounce and utterly reject himself yea to hate his own Person and Life in some sort c. And then he addeth ver 27. And whosoever doth not bear his Cross c. Therefore he must first hate himself before he can be fit to bear his Crosse Reason Reason Our Nature of it self doth abhorr and shun the Cross and suffering of Afflictions as we heard before in Peter who was so loth to hear of his own and of Christ's Sufferings that he would have disswaded our Saviour from Suffering Death Ergo we must first renounce our own Nature and especially the corruption of it before we can be fit to Suffer the Cross Christ himself as Man did abhorr Death as an enemy to Nature and therefore was fain to deny and renounce his Naturall humane Will though not sinfull that he might submit himself to the Will of his heavenly Father in Suffering for us How much more have we need to deny our corrupt Nature and Will c. before we can be fit to Suffer the Cross imposed on Us of God Use 1 Use 1. See one main cause that many are so unfit and unable to bear Crosses and Troubles of this Life It is because they never yet learned truly to deny or forsake themselves that is utterly to contemn reject and despise their own Nature and the corruption of it and to fit themselves against it to mortify the same They have not learned yet to renounce their own Naturall Reason Will and Affections and to captivate them to the Will of God nor to despise their own Bodies and Life in comparison of being obedient and subject to the Will of God Hence is it That in Sickness and other Troubles they are so unwilling to undergo them and so impatient and discontented so apt to repine and murmur against God's Hand c. It cannot be otherwise till thou hast denyed thy self c. Vse 2 Vse 2. See the great necessity of practising the former Duty of denying our selves For seeing all Christians must be exercised with the Cross yea with many and great Troubles as we shall hear afterward and seeing we cannot be fit to take up our Cross that is willingly
have not premeditated and thought of them before they came therefore the novelty and strangeness of those troubles doth much daunt and dismay them 2. By frequent and often Prayer unto God to fit and prepare us and to strengthen and enable us by the Power of his Spirit to bear those crosses and troubles which he shall please to lay upon us He onely that sends the cross can fit and enable us to bear it Seek to him therefore often by Prayer to this end Mat. 26. 41. Watch and pray that ye enter not into temptation c. yea our Saviour himself did by Prayer prepare himself to his Passion The more frequent in Prayer the better shall we be armed to bear all troubles so as not to be overcome or vanquished by them Ephes 6. the Apostle having willed them in the thirteenth Verse to arm themselves against the evill day that they might stand fast then in the 18. Verse he exhorts them to pray alwaies c. 3. By labouring more and more to furnish our selves with those spiritual graces which are especially needful to prepare and arm us for the bearing of troubles As 1. with spiritual Wisdom and Knowledge out of the Word of God how to bear afflictions aright Jam. 1. 5. If any lack Wisdom let him ask of God we must pray for this Wisdom and use all other means to attain to it as diligent attendance on the publick Ministry private study of the Scriptures c. 2. We must labour more and more to feel in our selves a true justifying Faith whereby to apprehend and apply to our selves the love and mercy of God pardoning our sins and accepting us as his Children in Christ This will perswade us that God doth afflict us in love and that all troubles shall work for our good Rom. 8. And this will comfort and enable us to bear them 1 Joh. 5. 4. this is the Victory that overcometh the World even our Faith This strengthneth us against all evils and afflictions which oppose themselves against us in this life making us more than conquerours c. By this Faith the sting of all miseries and afflictions and of death it self is pulled out viz. the guilt of our sins by it also we are assured that God himself is with us according to his promise in all troubles to assist and strengthen us and to deliver us in due time Hebr. 11. 35. the Saints of God by Faith were enabled to bear and overcom most grievous afflictions They were tortured not accepting deliverance c. Others had trial of cruel mockings and scourgings Faith is the ground of Patience Hebr. 6. 12. 3. We must get true Christian Patience by which we may be enabled quietly and obediently to suffer all trials and afflictions imposed on us of God Hebr. 10. 36. Ye have need of Patience c. This is a main and principal part of that spiritual furniture by which we must be armed to bear the cross It is a Grace which we never have use of but in time of Affliction Here is the patience of the Saints Rev. 13. 10. then is the onely trial of it and without this grace it is impossible to bear any trial or affliction as we ought Therefore pray and labour for it by all means 4. We must get spiritual strength and courage of mind that we be not daunted or dismayed too much with troubles when they come upon us though heavy and grievous Paul prayeth for the Colossians cap. 1. 11. that they might be strengthned with all Might through God's glorious Power So must we pray for our selves c. Vse 3 Use 3. To comfort good Christians when they meet with the cross that is with many troubles in this life outward and inward c. There is no cause to be discouraged nor to fear or doubt their own estate before God as if they were not beloved of God because he layeth so many crosses upon them but on the contrary they are to know that these Afflictions may and do stand with the love of God towards his Children Hebr. 12. 6. Whom the Lord loveth he chasteneth c. Besides there is a necessity of suffering many troubles for all Christ's true Disciples It must be so God hath ordained them to it and Christ their Head and Saviour hath gone before them by his own Example and hath foretold that so it must be with us And these manifold troubles of this life are the very way to the heavenly Kingdom by which we must pass if ever we come unto it Therefore meeting with many troubles and crosses be of good comfort so far forth as we suffer them in the way of well-doing this is a good sign that we are in the right way to eternal life which is a streight and narrow way and full of troubles it is not an easy or pleasant way but tedious and troublesom to walk in away stopped with thorns Hos 2. 6. Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and follow Nov. 6. 1625. me Doctr. 3 Doctr. 3. THat it is the duty of Christians not onely to bear the cross that is to say all Afflictions imposed on them of God but also willingly and cheerfully to submit themselves to the suffering of them This is implyed by the Phrase of taking up our cross which signifieth willingly to yield our selves to the bearing of it Though we are not wilfully to bring troubles upon our selves or crosses of our own making yet we are willingly readily and with cheerfulness to submit our selves to the bearing of those which the Lord doth lay upon us and call us to suffer Matth. 11. 29. Take my yoke upon you c. that is The yoke of Obedience and Subjection to Christ not onely in doing his Will but also in suffering the cross which he imposeth on them Take it upon you that is willingly and cheerfully submit unto it Jam. 1. 2. Count it all joy when ye fall into diverse tentations Col. 1. 11. Paul prayeth that they may be strengthned with Might unto patience and long-suffering with joyfulness that is with great willingness and cheerfulnesse of heart and mind Reason Reason The Suffering of the cross is a part of that Obedience and Subjection which we ow unto God Hebr. 5. 8. Christ learned Obedience by the things which he suffered Now true Obedience must be voluntary and cheerful else it is not accepted of God Therefore as the Apostle brings in Christ saying thus unto God Heb. 10. 7. Lo I come to do thy Will So we must say concerning this passive Obedience which we ow to God Lo I come to suffer thy Will Now this willingness and cheerfulness in suffering troubles must not only be in the heart but it must also be outwardly expressed as occasion is offered 1. By our cheerful and comfortable carriage in time of Affliction Rom. 5. 3. We glory in tribulation 2 Cor. 7. 4.
and easy is the Cross unto us and the less tedious and grievous c. Let us then labour for this Willingness c. Helps to further us in the willing and chearfull Suffering of Afflictions 1. Pray unto God to enable us hereunto to frame our Hearts to this willing and chearfull submission of our selves to his Will in all Troubles which come upon us 2. Labour by Faith to feel and be perswaded of the pardon of our Sins and of God's love and favour to us in Christ that he doth accept us as his Children in him Then withall we shall be perswaded That he doth Afflict us in love and for our good and profit Rom. 8. 28. And this will make us willingly to submit to his hand yea it will make us chearful and joyful in our Troubles Rom. 5. 1. Being justfied by Faith we have peace with God through our Lord Jesus Christ And ver 3. we rejoyce or glory in Tribulations c. 3. Look at God's special Hand and Providence directing all Crosses and Troubles unto us and that for our good He it is that layeth the Cross upon us and shall we not then willingly yield our selves to bear it Whatsoever be the instruments or means of our Trouble God is still the Authour who ordereth and disposeth all for our good Therefore submit willingly and chearfully to his Will and Appointment This made our Saviour Christ willing to Suffer Joh. 18. 11. The Cup which my Father hath given me shall I not Drink it 1 Cor. 11. 32. When we are judged we are chastened of the Lord c. 4. Set before us the example of Christ who hath suffered the Cross before us and that willingly he hath taken it up before us He hath not onely suffered all those Miseries and Afflictions in Soul and Body which he was appointed of his heavenly Father to Suffer and that for our sakes but he hath willingly and chearfully suffered them in way of voluntary obedience to the Will of God Phil. 2. 8. He became obedient unto Death c. He laid down his Life willingly for us c. Luke 12. 50. This must move us after his example willingly to submit our selves to the bearing of all Afflictions of this Life and Death it self when God shall call us thereunto Shall we not be willing and glad to follow Christ in Suffering Shall not his taking up the Cross before us make us the willinger so to do Shall we not willingly drink of this Cup which he hath drunk so deep of before us Especially seeing he Suffered to this end that he might sanctify the Cross unto us that it might become good and comfortable to us Besides that Christ by Suffering the Cross before us in his own Person hath by this means brought great Honour and Dignity to the Cross and to such Afflictions as he Suffered Quum Christus ipse crucem et supplicia passus sit tantum pretium illis accessit ut nemo ejusmodi pati dignus sit c. Luther Serm. de 10. Leprosis We are therefore now to count it an honour and priviledge to be afflicted as Christ was c. Phil. 3. 10. Paul counted all to be dung that he might have fellowship with Christ in his Sufferings c. See Acts 5. 41. 5. Look at the Examples of the Saints and Faithfull who have so willingly and chearfully taken up the Crosse before us that is yielded themselves to the obedient suffering of all Tryalls and Afflictions imposed on them by the hand of God yea they have rejoyced and gloryed in their Tribulations as Paul testifieth of himself and other Believers Rom. 5. ut supra Acts 5. 41. Hebr. 10. 34. Ye took joyfully the spoyling of your Goods c. And Hebr. 11. 35. They were tortured not accepting deliverance c. So willing they were to Suffer So the blessed Martyrs in all Ages how willingly and joyfully did they submit themselves to the Fire and to the Sword c. Some kissed and imbraced the Stake c. others sung Psalms c. Having these Presidents before us how willingly and gladly should we submit our selves to the bearing of all Crosses and Afflictions which the Lord calleth us to Suffer c. 6. Lastly Consider how gainful and profitable the Cross is being sanctified unto us Though Afflictions be for the present irksome and tedious yet all work for our good even for our spirituall Good and Salvation Psal 119. 71. It is good for me that I have been afflicted c. Now Afflictions are good and profitable for us many wayes As 1. To humble us in sight of our Sins 2. To mortifie the corruption of Sin and to purge it out of us more and more 3. To stirr us up to prayer 4. To wean us from the World c. 5. To teach us Christian wisdom and experience c. Est tribulatio tam nobis necessaria quam vita ipsa imo magis necessaria multoque utilior quam universae totius mundi opes dignitates c. Luther in Psal 118. Now then the Cross being so gainfull and profitable for us how willing should we be to take it up and bear it yea though it be tedious to the Flesh yet c. As we willingly take bitter portions and pills of the Physitian for our Bodily health and we willingly Suffer the Chirurgion to cut and lance us c. So here Hebr. 12. 11. No chastening for present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of Righteousness c. Mark 8. 34. And take up his Cross and follow me Nov. 20. 1625. Doctr. 4. IN that our Saviour saith His Cross that is to say those particular kinds of Afflictions which God hath allotted unto Him Hence we are taught That Christians must not onely be willing to suffer the Cross but also to suffer those particular kinds of Tryalls and Afflictions which God hath appointed and doth think fit to exercise them withall We must take up our own Cross and bear it willingly So Luke 14. 27. Whosoever doth not bear his Cross cannot be my Disciple As God hath appointed to exercise his Saints and Servants with the Cross in this Life so he hath appointed with what particular kinds of Troubles to exercise every one See 1 Thess 3. 3. And therefore he will have us to shew our obedience to his Will not onely in suffering Afflictions imposed on us but also in being content to suffer particular kinds of Trialls and Afflictions which he hath allotted unto every one of us We must not choose our own Cross nor be our own Carvers herein but stand to God's choyce and allowance in taking upon us that Cross which he thinks fit to lay upon us So have the Saints of God done as David 2 Sam. 15. 26. Job Chap. 1. 2. Jeremiah Chap. 10. 19. Reason Reason The Lord doth best know what Cross and Affliction is fittest and most necessary and profitable for
every one to humble them to wean them from the World and to mortifie their sinfull Lusts c. And therefore he will have every one of us stand to His choice for the particular Crosses which we are to Suffer As the sick Patient is not to choose his own Physick but willingly to take that which the wise and skillful Physician thinks best for his Disease So here c. The Child that is to be corrected must not choose his Rod but leave it to his Father c. Vse Use To reprove our Natural Corruption which makes us desire to be our own Choosers in the matter of bearing the Cross being unwilling to Suffer any Crosse or Affliction but such as our selves like well of Hence it is That in time of Trouble we repine murmur and are discontented not so much at this that God doth afflict us as that he doth afflict us in this or that kind otherwise than we would have him This doth cause many in their Troubles to wish that God would lay any other Crosse upon them rather than that which is upon them and they think they could bear any better than that The poor man wisheth any other Cross rather than Poverty the sick man on the other side thinks he could better bear Poverty than the pain of Sicknesse He that hath a long and lingring Sicknesse wisheth for a more sharp fit so it might be short Contra another feeling a sharp and violent sicknesse though but a little time wisheth rather a longer so it were less painful Marryed persons think they could bear any Crosses better than the Troubles of the marryed Life Contrà Single persons think they could bear any Crosses better than those which they meet with in the Single Life Thus we are by Nature apt to dislike our own Crosse which God layeth upon us for the present and to be unwilling to bear it and to desire to choose our own Crosses and Troubles But this is our corruption and weakness and herein besides that we are guilty of disobedience against God we are also our own enemies for if God should leave us to our selves to choose our own Crosses it is certain that we should choose worse for our selves than the Lord himself doth We should rather choose that kind of Tryall and Affliction which is hurtfull and dangerous for us than that which is most profitable and good for us Therefore leave the matter to God who knoweth best what is good and fit for every one of us And let us shew our willing and chearfull obedience not onely in Suffering but in Suffering what He will have us Suffer Think thy present Affliction ever the best for thee and therefore willingly submit to the bearing of it This is to take up thine own Cross c. Look not at other's Crosses nor wish them rather than thine own but take up thine own and to this end labour for a good opinion of it Be perswaded That it is the best and fittest for us of all other because the Lord doth lay it upon us who knoweth best c. Matth. 6. Our heavenly Father knoweth what we have need of not onely what Blessings but what Crosses c. Submit to his Will in thy particular Cross whatever it be Whether Outward or Inward whether in Body by Sickness or in good Name c. Say this is my Cross and I will bear it Our Cross is that which God layeth on us not that we desire or put upon our selves c. Mark 8. 35. For whosoever will save his Life c. Nov. 27. 1625. IN the former Verse our Saviour required this as a Duty at the hands of all that will be his true Disciples that they should take up their Crosse that is willingly submit themselves to the suffering of all Afflictions and Miseries of this Life imposed on them of God yea and of Death it self and that for his sake whensoever they should be called thereunto Now he doth in this 35th Verse lay down two forcible Reasons to perswade Christians to be willing to lay down their Lives and to Suffer Death for the Name of Christ in case they be called unto it The first is taken from the great hurt and danger or punishment threatned by our Saviour against such as refuse to lay down their Lives for his sake And on the contrary do desire and seek to save their own Lives though it be with the denyall or forsaking of Christ and the Gospel The punishment denounced against such is that they shall lose their Lives which they think to save Whosoever will save his Life shall lose it The second Reason is taken from the contrary great Benefit and Reward promised by our Saviour to such as are content to lay down their Lives for his sake and the Gospel's when they are called to it The Reward promised is That such shall save their own Lives In these words But whosoever shall lose his Life for my sake c. General Observation That it is no easie matter but very hard for a Christian to lay down his Life or to Suffer Death willingly for the Name of Christ and profession of the Gospel Therefore our Saviour is fain to use such strong and forcible Reasons here to perswade us unto it not contenting himself to enjoyn the generall Duty of taking up of the Crosse but urging and pressing this Branch of it by these Reasons to shew the difficulty and hardnesse of practising it As it is hard to Suffer any Tryal or Affliction for the Name of Christ so especially this Tryall by Death and by the losse of our bodily Lives of all Crosses to be taken up for the Name of Christ this is the hardest to take up Therefore Luke 14. 26. our Saviour speaking of sundry things dear to us which are to be denied and forsaken for Christ's sake nameth the forsaking of Life in the last place as hardest of all If any man saies he come unto me and hate not his Father and Mother Wife and Children c. yea and his own Life also he cannot be my Disciple Hence it is that not onely the wicked but even the Saints of God have sometimes been loath and unwilling to lay down their lives for Christ as Peter Joh. 21. 18. So some of the Martyrs for a time c. Reason Reason 1. Bodily life is dear and precious to us by Nature above all other temporal and earthly blessings enjoyed in this World Job 2. 4. Satan knew this that Skin for skin yea all that a man hath will he give for his life Therefore it must needs be hard for a Christian to overcome this natural love of life and to be content to part with it for Christ's sake 2. Death is terrible and fearful to us by Nature Flesh and Blood of it self doth abhor and shun it yea not onely corrupt Nature but pure Nature shunneth death as an enemy to it as we see in Christ himself praying that the cup
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
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
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
it up for his Name 's sake and profession of his Truth and having for their better encouragement thereunto mentioned his Glorious coming at the last Day and that to this end to give reward to such as have suffered for the profession of his Name as appeareth by comparing the last Verse of the former Chapter with Matth. 16. 27. Now the better to confirm their Faith touching the certainty of that his Glorious coming at the last Day notwithstanding the deferring it he doth in these words assure them that some of his Disciples there present should ere long see an extraordinary and sensible Representation of that his Glorious coming namely at the time of his transfiguration in the Mount Where 1. Consider the manner of our Saviour's foretelling the Glory of his Transfiguration with an earnest Asseveration Verily I say unto you 2. The matter foretold by Him That some of those which stood there should not taste of Death c. Of the first And he said unto them Verily I say unto you Touching this Asseveration see before Chap. 3. 27. Observ 1. It is lawful sometimes to use such vehement or earnest Asseverations to confirm the Truth of that we speak so it be not too commonly nor in leight matters but in matters of weight c. See Chap. 8. Ver. 12. Use Vse Reproveth the too common and frequent use of such obtestations even in trivial matters which is an abuse of them Contra Mat. 5. 37. Observ 2 Observ 2. A difference between our Saviour Christ's teaching and the Teaching of all other Ministers of the Church whether Prophets Apostles or other Pastors He taught in his own Name and by his own Authority as Lord of his own Doctrine Therefore he used this Preface often I say unto you But all other Teachers teach in the Name of another that is to say in the Name of God or of Christ and by Authority from him See more Chap. 3. 28. Of the second The matter it self foretold by our Saviour in these words There be some of them that stand here c. First I will open the meaning of the words being somewhat obscure Some of them that stand here that is Some of Christ's twelve Apostles or Disciples which were there present with the Multitude and before our Saviour when he uttered these words Now how many of his Disciples and who they were that are here meant we shall hear in the following Verse viz. Peter James and John who saw Christ's Transfiguration Shall not taste of Death that is Shall not dy or depart this life by bodily death Shall not feel or have experience of Death It is a Metaphorical Speech borrowed from the Hebrews who were wont to compare Afflictions and Death it self to some bitter Potion or Cup of Drink and the feeling of such Afflictions and pains of Death to the drinking or tasting of such a Cup. So here and else-where Heb. 2. 9. that Christ should taste death for every man So Joh. 8. 52. Thou sayest If a man keep my Saying he shall never taste of Death Till they have seen The meaning is they should see it while they were alive in this World or being in this life and there is more to be understood than is expressed viz. that they should not onely see it before they dyed but even out of hand or shortly within a few dayes as appeareth in the following Verse After six daies c. The Kingdom of God come with Power These words are diversly interpreted Some by the Kingdom of God understand the Preaching of the Gospel to all Nations after Christ's Ascension into Heaven and upon the sending of the Holy Ghost in that extraordinary manner Act. 2. And in this sense the Kingdom of God is sometimes taken Now further by the coming of God's Kingdom with Power the same Interpreters do understand the manifestation of God's wonderful Power in the Preaching of the Gospel to all Nations But if the words be taken in this sense they do not seem to have so plain a coherence with the former words of Christ in the end of the former Chapter Therefore other learned Interpreters do refer the words unto the glorious Transfiguration of Christ which the Evangelist recordeth in the Verses immediately following And so by the Kingdom of God they understand nothing else but the Kingly Glory and Majesty of Christ himself the Son of God and true Messiah and by the coming of this Kingdom with Power they understand to be meant the powerful manifestation of that Glory of Christ which was soon after to be fulfilled at the time of his Transfiguration in the Mount And this I take to be the meaning of the words for these Reasons 1. Because in this sense they agree well with the words immediately going before in the last Verse of the former Chapter And Matth. 16. 27. where our Saviour mentioned his glorious coming to Judgment at the last day whereof his Transfiguration was a special shadow and resemblance 2. Because immediately after these words all the Evangelists do set down the story of Christ's Transfiguration 3. Because 2 Pet. 1. 16. the Apostle who was one of the three that saw it making mention of the Transfiguration of Christ doth speak of it in like manner as our Saviour himself doth in this place calling it The Power and coming of the Lord Jesus Christ In the words thus explained consider these particulars 1. The Persons of whom our Saviour foretelleth this That they should see the Glory of his Transfiguration Some of his Disciples that stood there 2. What they should see The Kingdom of God come with Power 3. The time when they should see this Before they dyed They shall not taste of Death till they have seen c. Touching the Persons we shall hear more particularly out of the Verse following Therefore I defer to speak of them till we come to that place Now followeth the matter it self which they should see accomplished shortly The coming of God's Kingdom with Power Where are two things expressed 1. That they should see the Kingdom of God come that is The sensible manifestation of Christ's Glory and Majesty at the time of his Transfiguration 2. The manner of declaring or manifesting that his Glory with Power Observ 1 Of the first Observ 1. Though the Glory and Majesty of Christ's God-head did for the most part ly hid under the Veil of his Flesh during the time of his Humiliation upon Earth that is to say until his Resurrection yet even in that time of his Humiliation he did sufficiently manifest that his Divine Glory as occasion was offered So here he tells his Disciples and the rest of the People present that his divine Glory and Majesty should shortly be so clearly and sensibly manifested at his Transfiguration that some of his Disciples should see the manifestation of it with their bodily eyes And so they did afterward as we shall hear in the following Verse So at many other
times he manifested the Glory of his God-head by his powerful Miracles which could by no other means be wrought but by the immediate finger of God Luke 11. 20. If I with the finger of God cast out Devils c. Therefore Joh. 11. 4. Lazarus his Sickness is said to have been to this end that the Son of God might be glorified thereby that is That the Glory of Christ's God-head might be manifested by the Miracle of raising him from death Vse Vse To strengthen our Faith in the truth of Christ's God-head and consequently that he is the true Messiah and our onely powerful and sufficient Saviour and therefore we must seek Salvation in and through him alone c Observ 2 Observ 2. The certainty of the glorious coming of Christ at the last day to Judgment in that our Saviour for proof hereof doth foretell his Disciples that some of them should see a visible and sensible Representation of that his glorious coming at the time of his Transfiguration upon the Mount Therefore as certainly as Christ's Glory and Majesty was manifested in his Transfiguration and that in the view of some of his chief Disciples as Eye-witnesses so certainly shall he come at the last day to Judgment and that with unspeakable Glory and Majesty in the view of all the World Mat. 24. 30. Then shall all Tribes of the Earth see the Son of Man coming in the Clouds of Heaven with Power and great Glory Therefore he is said to come already Jude ver 14. But of this before upon the last Verse of the former Chapter Use 1 Vse 1. For terror to the wicked He shall come to condemn and cast them to Hell c. Use 2 Use 2. Comfort to the godly and faithful He shall come to give them perfect rest from all miseries and troubles and to reward them with that immortal Crown of life c. Object Object The time of his coming is deferred and we know not how long it may be Answ Answ Yet his coming by Death cannot be far and that shall set us free c. It followeth With Power or in powerful manner Observ Observ That the great and wonderful Power of God was manifested in the Transfiguration of Christ upon the Mount 2 Pet. 1. 16. We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ He speaks of the coming of Christ in his Transfiguration and of the Power of God manifested therein as appeareth Ver. 18. Now the great Power of God appeared at the time of the Tran figuration of Christ in two respects 1. In the Transfiguration it self that is to say in the miraculous and suddain transforming or changing of his face and garments into such a glorious form and colour For his face on the suddain did shine as bright as the Sun in the Firmament as is testified Matth. 17. 2. His garments also on the suddain became as white as the Light as the same Evangelist witnesseth or as white as the Snow and so as no fuller on Earth could white them as St. Mark saith in Ver. 3. of this Chapter Herein was shewed the wonderful Power of God and of Christ himself 2. In respect of the Circumstances of his Transfiguration As 1. In the Persons which miraculously and extraordinarily appeared in the Mount with our Saviour which were Moses and Elias who dyed long before yet now by the Almighty Power of God they were caused to appear upon Earth visibly and to talk with Christ 2. In the terrour or fear with which the three Disciples Peter James and John were stricken at the sight of Christ's Glory which fear did so astonish Peter that he knew not what he said Luke 9. 33. 3. In the extraordinary Cloud which suddenly came and over-shadowed the three Disciples 4. In the Voice of God the Father uttered from Heaven in the hearing of the Disciples concerning Christ This is my beloved Son hear him 5. Lastly in the suddain miraculous vanishing of Moses and Elias and leaving Christ and the three Disciples alone upon the Mount Ver. 8. of this Chapter Use 1 Vse 1. If the coming of Christ in his Transfiguration on the earthly Mount were in such powerful manner how much more shall the great Power of God be manifested in his last coming from Heaven in the Clouds with all his Angels to execute the last Judgment Mat. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and Glory But of this also before sufficiently It makes for the terrour of the Wicked and comfort of the Godly Use 2 Vse 2. See by this the excellency of that glorious Vision or Apparition of Christ in his Transfiguration on the Mount whereof we shall here more out of the Verses immediately following in that such a miraculous Power of God and of Christ himself was sensibly declared in it Therefore 2 Pet. 1. 17. the Apostle speaking of the Glory of God manifested at that time calls it The excellent Glory Which must stir us up to the more attentive and serious consideration of the History of Christ's Transfiguration as it is set down by the Evangelists as also to be the more diligent in hearkning to the Doctrine of it when it shall be opened to us that so we may reap the more profit and edification by it Mark 9. 1. There be some of them which stand here which shall not taste of Death till they have seen the Kingdom of God come with Power Mar. 26. 1626. NOW followeth the Time when they should see the Kingly Glory and Majesty of Christ the Messiah manifested in his Transfiguration viz. Before their death or while they were alive They should not taste of Death till they had seen c. that is they should see it shortly even within few daies after as appeareth in the following Verse Quest Quest Why doth he mention the time how soon they should see the manifestation of his Glory Answ Answ The more to strengthen the Faith of his Disciples touching the truth and certainty of his glorious coming to Judgment at the last day whereof he spake before Ver. ult of the former Chapter and to prevent that offence which they might take at the delaying of the time of that his second coming Therefore he tells them that although the time of the actual accomplishment of that promise of his second coming should be deferred yet they should out of hand or shortly see it in some sort fulfilled namely in a special type or resemblance thereof which should be in his Transfiguration Observ 1 Observ 1. The goodness and mercy of our Saviour toward his Disciples in that he doth not reject them because of the weakness of their Faith but is careful and useth means to confirm and strengthen it See before Chap. 8. 17 c. and Chap. 4. 40. c. Observ 2 Observ 2. Shall not taste of Death till they have seen
in his humane Nature onely it differeth in these Respects 1. In the measure and degree of it for that Glory which he hath now in Heaven is in a far more excellent degree than that which was shewed on the Earthly Mount 2. In time or continuance the Glory of his Transfiguration was but for a little time but that in Heaven is for ever to endure 3. In the quality or condition of the subject in which this Glory is For whereas the subject of this Glory of his Transfiguration was the body of Christ being then corruptible and mortal the subject of that heavenly Glory which now he hath is the same body of Christ being incorruptible and immortal Vidt Stellam in hunc locum Et Tho. Aquin. pars tertia Quest 45. Art 2. Vse Vse If the Glory and Majesty of Christ now in Heaven be so great and excellent then this further teacheth us that the Glory of the Saints in Heaven after this life shall be very great and most excellent For they shall partake in Christ's Glory and be like unto him and not onely in our Souls but in our bodies Phil. 3. 21. He shall change our vile body that it may be fashioned like unto his glorious body Col. 3. 4. When Christ shall appear we shall appear with him in Glory And 1 Joh. 3. 2. We know that when He shall appear we shall be like him 1 Cor. 15. 42. As his face and whole body now in Heaven shineth as the Sun yea far above the brightness of the Sun so shall the bodies of every one of the Saints after this life Matth. 13. 43. Then shall the righteous shine as the Sun in the Kingdom of their Father Dan. 12. 3. They that be wise shall shine as the brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever The meanest of the Saints shall partake with Christ after this life in the same heavenly Glory which he now hath in the same I say for quality and kind though not for degree and measure and yet every one of the Saints shall receive an unspeakable measure of Glory an eternal weight of Glory as Paul calleth it even as great a measure as every one shall be capable of which being so how great comfort is this for the Saints and all true Believers 1. To comfort them against all reproach contempt and disgrace which here they suffer in this World for Christ's Name and the Gospel When we are reproached or contemned for Christ's sake remember the Glory which he shall put upon us after this life when we shall be like him in Glory c. 2. To comfort the faithful against all miseries imperfections and infirmities which their bodies are subject to in this life as bodily Sickness Weakness Infirmities of old Age Blindness Deafness Lameness Deformities Remember the time in which our bodies shall be freed from all these and not onely so but be perfectly glorified as Christ's body now is 3. To comfort the Saints against death and the corruption of the Grave Though our bodies dy and turn to rottenness and dust yet they shall rise again and be made like to the glorious body of Christ they shall be perfectly and gloriously transfigured as his body was they shall shine as the Sun c. Who would not be willing to dy that his corruptible body may thus be changed Who would not have such a body as Christ now had in his Transfiguration shining like the Sun glistering like the light Observ 4 Observ 4. In that our Saviour was thus gloriously transfigured not onely in the presence and company of his three Disciples which were with him but also in their sight and view as the words before them do imply We may further learn the excellent state and condition of the glorified Saints in Heaven how it shall be with them in that life to come viz. That they shall not onely be with Christ enjoying immediate society with him Luke 23. 43. Rev. 14. 4. but also shall see and be Eye-witnesses of his divine Glory and Majesty Joh. 17. 24. As the three Disciples did sensibly behold the Glory of Christ in this earthly Mount for they did see his face shining like the Sun and garments glistring c. So shall the Saintes in Heaven much more sensibly and more fully and clearly see Christ's heavenly Glory and not onely the Glory of his humane Nature but even of his divine Nature so far as is possible We shall see him as he is 1 Joh. 3. 2. We shall see him face to face 1 Cor. 13. 12. and not onely with the eyes of their Mind and Understanding which shall then be perfectly opened but even with their bodily eyes they shall see Christ though not the very essence of his God-head yet the sensible effects and evidences thereof manifested in his Humane Nature Job 19. 26. I shall see God in my Flesh c. and Matth. 5. 8. Blessed are the pure in heart for they shall see God Use 1 Vse 1. See by this the excellency and blessedness of that estate of the Saints after this life wherein they shall not onely be with Christ immediately joyned to him in whose presence is fulness of joy c. Psal 16. but shall also see and behold his unspeakable Glory in the sight whereof consisteth true happiness If it were so excellent and glorious a sight to behold Christ transfigured in the earthly Mount his face shining as the Sun c. that Peter desired to dwell there how much more blessed a sight shall it be for the Saints in Heaven to see the face and heavenly Glory of Christ even with bodily eyes to see him as he is c. This is matter of unspeakable comfort to the Saints of God and true Believers having hope and assurance to be partakers hereafter of that blessed estate in Heaven where they shall not onely be with Christ and follow him wheresoever he goes but shall also see him face to face and behold his unspeakable Glory and Majesty the very first sight whereof shall ravish their hearts with unutterable Joy and Comfort It was a great joy and comfort to Simeon to see Christ come in the Flesh c. This may comfort them against all miseries and troubles of this life which they suffer for the Name of Christ and for well-doing To remember the time wherein they shall not onely be freed from all these miseries but also shall be with Christ and live and reign with him beholding his face enjoying his blessed presence continually c. Think of this in midst of all troubles and afflictions of this life Rom. 8. 17. If we suffer with Christ we shall be glorified with Him If we be with him upon the Crosse we shall also be transfigured with him in the heavenly Mount Vse 2 Vse 2. See that there is no cause at all why the Saints of God should be unwilling or loath to dy and
be with Christ which is far better or best of all And with Simeon Luke 2. 29. Lord now lettest thou thy Servant depart in peace c. Labour then by Faith to believe and be perswaded of that joyfull and blessed estate in Heaven which we shall be partakers of after Death look beyond Death at Heaven and the Life to come fix the eyes of our Faith upon that Heaven of joy set before us If we can truly see and behold but even a glimpse of it if we can see it but as it were with one eye of our Faith or as we do sometimes the light of the Sun through a small crevis This sight will so ravish our hearts with joy and comfort that it will swallow up all the terrours and discomforts of Death Observ 2 Observ 2. Peter was so affected and taken up with delight in beholding the heavenly Glory of Christ and of Moses and Elias that out of desire to dwell in that place he doth forget all other earthly delights and contentments which he had formerly found in other places or persons c. as in the company of his fellow Disciples or other Friends and Kindred yea of his own Brother Andrew he makes no mention of any of these but forgetting and neglecting them all his desire and care now is to abide still in the holy Mount with Christ and with Moses and Elias to enjoy still the blessed sight of their heavenly Glory Hence we may gather That it shall much more be thus with the glorified Saints in Heaven that is to say That the joy and delight which they shall feel in the fruition of that blessed estate shall so take them up that they shall wholly forget all earthly delights and contentments which they have enjoyed in this Life as in Wealth Honour outward and carnall society of Friends Kindred c. Husband Wife Children c. Use Use Teacheth us not to set our Hearts too much upon any such earthly delights comforts or contentments in this World nor to make too much accompt of them seeing all these shall be quite forgotten in the Life to come as if they had never been at all they shall be swallowed up in that heavenly delight c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Then a reason is given ver 17. The World passeth away and the Lusts thereof that is all things in the World which are usually desired or lusted after all worldly delights and contentments passe away and come to nothing And as they shall perish in themselves so shall they be all forgotten of us in that heavenly life to come Therefore set not our hearts upon them but use them as if we used them not 1 Cor. 7. 29. They that have Wives let them be as though they had none they that rejoyce as if they rejoyced not and they that buy as if they possessed not c. We must now in this life begin to wean our hearts from these earthly delights and contentments Seeing they shall all cease and be forgotten of us in the life to come let us now learn by degrees to forget and neglect them and on the contrary to set our hearts chiefly upon spiritual and heavenly delights and comforts which shall continue with us in Heaven Delight in God and his Worship and Service in the comforts of his Word in the society of the Saints c. These delights shall never cease or be forgotten of us but shall for ever continue with us in that life to come Observ 3 Observ 3. In that Peter knew Moses and Elias and calleth them by their names though he had never seen them before Hence we may gather at least probably that the Saints in Heaven shall mutually know and take notice one of another yea of such as they never knew before For if in this short taste or glimpse of the heavenly life which was now vouchsafed to Peter and the other two Disciples the Lord did reveal unto them the Knowledge of those heavenly Saints which they had never seen or lived with before then no doubt but when the Saints shall fully enjoy that heavenly Life and Glory they shall much more have this mutuall Knowledge of one another revealed and discovered unto them Reason Reason The Knowledge of the Saints shall then be fully perfected 1 Cor. 13. 12. Now I know in part but then shall I know even as I am known This is true not onely of the Knowledge of God but also of that Knowledge which the Saints have one of another and generally of all such Knowledge as they have in this life which doth any way make for their good and comfort All such Knowledge of theirs shall be perfected in Heaven Therefore seeing they know one another here and have comfort hereby much more shall they in Heaven c. Yea it is most probable they shall there know such as they never knew in this life Take this Caution Though they shall know one another yet not in an earthly manner but in a heavenly that is in a far more excellent and comfortable manner than now we know one another Use 1 Use 1. Comfort to the godly in their own death and in the death of their Christian friends dying in the Lord. Though they part with them for a time and lose the sight and company of them yet they shall come to see and know them again in Heaven and that after a more excellent and more comfortable manner c. Luther talked with his friends of this matter and herewith comforted himself the same Night in which he dyed Vse 2 Vse 2. See what to do if we desire to know and be acquainted personally with those excellent Saints of God who have lived and dyed before us as the Patriarchs Prophets Apostles Martyrs Fathers of the Church c. Labour so to live in this World that we may go to Heaven after this life There we shall see and know them c. Mark 9. 5. It is good to be here c. June 11. 1626. NOW follow Instructions to be gathered from those things wherein Peter failed and was faulty in uttering these words to our Saviour Observ 1 Observ 1. In that Peter being delighted with beholding the Glory of Christ was desirous to stay in the earthly Mount and there to dwell with Christ and with Moses and Elias in earthly Tabernacles thinking himself happy and blessed if he might so do Hence we may take notice of a natural corruption and fault which is in us that we are naturally apt to desire and seek true happiness and contentment here upon Earth and in earthly things not heavenly as we should do Peter desired and sought happiness in the earthly Mount c. So we naturally seek true joy and happiness in the fruition of earthly delights and contentments as in Wealth Honour fair Houses pleasant Dwellings the company of earthly Friends c. Phil. 3.
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
consequently the true and onely Messiah promised to be our Redeemer and Saviour But of this before Observ 2 Observ 2. From the manner of his going out in that he shewed such unwillingness by crying out and renting the body of the child c. we are taught That where the Devil hath once gotten hold or possession for a time he is very loth and unwilling to be dispossessed or cast out thence and therefore striveth all that he can to keep his hold See before chap. 1. 26. and chap. 5. 8. Observ 3 Observ 3. The property of Satan That being resisted and perceiving that he must shortly be cast out of his hold and possession he useth to shew his malice and tyranny so much the more against such as are under his power See before ver 20. Observ 2 Observ 4. The extream cruelty and tyranny of the Devil which he doth exercise against such as are under his power in that he did not only torment and afflict this child but with most bitter and grievous pains even unto Death it self if the Lord had not hindred and prevented it by his Power But of this before ver 18 22. It followeth ver 27. Jesus took him by the hand c. Though our Saviour did suffer the Devil so grievously to afflict and torture the child in going out that he was even at the Point of Death yet he did not suffer him to have his will in murdering the child as he desired but the child being in this extremity he presently affordeth his help by restoring the child to his former strength and soundness of body and that not by degrees but suddenly and miraculously as appeareth by the words for he did but take him by the hand and lift him up and presently he arose being perfectly whole and sound Matth. 17. 18. The child was cured from that very hour Now in that he took him by the hand c. whereas he could have healed him by his bare word spoken this he did the more to presse his goodness and mercy toward the child and the more to strengthen the weak Faith of the father of the child Observ Observ That when we are in greatest extremity and misery then oftentimes the Lord's help and deliverance is nearest at hand when it seems to be farthest off c. Our greatest extremity is his best opportunity to save and deliver us out of any trouble misery or danger whatsoever either bodily or spirituall When this child was so grievously afflicted by the Devil that it was at very point of Death then presently doth our Saviour Christ restore him to health and strength of body When the bondage and affliction of the Israelites in Aegypt was greatest then did the Lord visit them in mercy and deliver them When Jonah had been three dayes in the Whale's belly and there appeared little or no hope of deliverance but it seemed farthest off then was it nearest So before Mark 6. 48. when the Disciples were rowing on the Sea in a storm by night and in greatest danger then Christ shewed himself suddenly present to help and save them 2 Cor. 1. 10. when the Apostle was pressed out of measure in Asia so that he dispaired of Life c. then God delivered him from so great a Death c. As a little before break of Day in the Morning it useth many times to grow very dark and then when the Day-light seems to be farthest off then it is nearest So here c. Psal 112. To the Righteous ariseth Light in Darkness Use Use To comfort and stay our minds from fainting or being discouraged in our greatest extremities and distresses of mind or body or both when our troubles and miseries grow greatest and most heavy and grievous upon us and when in the Judgment of reason there seemeth least hope of deliverance then may it be nearest yea then it is most likely to be near at hand For God useth to suffer his Childrens miseries and troubles to come to the highest pitch and extremity oftentimes before he help and deliver them Therefore labour in this case by Faith to depend and wait on God for deliverance even then when thou art in the greatest darkness of affliction and be perswaded That comfort may be then nearest when in reason it seemeth farthest off c. Mark 9. 28. And when he was come into the House his Disciples asked him privately Why could not we cast him June 10. 1627. out HItherto of the Antecedents of the Miracle wrought by our Saviour upon the lunatick and possessed Child as also of the Miracle it self Now followeth the Event or Consequent of it viz. The Disciples questioning with our Saviour in private afterward touching the cause why they could not cast out the Devil from this Child as they had assayed to do together with Christ's Answer to their Question Ver. 28 29. First of their Question When he was come into the House that is Into some private House where he was noâ— alone or private with his Disciples What House or whose it was is not expressed by the Evangelists They took this opportunity of time and place as fittest to move this Question to their Master when he was in private being then free from the publick employments of his Ministry at which time also they might most freely and boldly propound their doubt unto him Why could not we c The extraordinary gift or power of casting out Devils and of working other Miracles being formerly conferred upon the Disciples by our Saviour Christ as appeareth Cap. 3. ver 15. supra and they having also formerly exercised this power and gift and finding themselves for the present to be deprived of that gift or at least disabled from the exercise of it they could not but mervail much hereat and withal were very doubtful and suspicious what should be the cause and not being able to resolve themselves herein they now seek to Christ their Lord and Master for resolution And although they could not move this Question to our Saviour without acknowledgment of their own weakness in not being able to work the Miracle which might seem to be a disparagement to them yet this hindred them not from propounding their Doubt unto him In the words consider two things 1. The Question moved by the Disciples unto Christ touching the cause c. 2. The time and place when and where it was moved In a private House Observ 1 Observ 1. That in all Doubts and Questions or Cases of Conscience wherein we are not able to resolve our selves we should carefully seek to such as are able to resolve and teach us as to the faithful Ministers of God or other able Christians See before Ver. 11. hujus Capitis Observ 2 Observ 2. See how forward we should be when occasion is offered to propound our doubts and cases of Conscience to others and to seek resolution from such as are able to inform us better so forward should we be
that which is to come Example in Abigail 1 Sam. 25. 41. So in Joseph Danâ—el David True humiliation and abasement of our selves in this world is the way unto it Now this humiliation is twofold 1. Before God and towards God whereby we must be abased and cast down before God in â—ight of our sins and unworthiness Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up 2. Towards men whereby we must humble and submit our selves towards our brethren and towards all men with whom we live Ephes 5. 21. and that both inwardly in our hearts by esteeming meanly of our selves in comparison of others and also outwardly by all humble and lowly carriage towards them in our words gestures and behaviour Rom. 12. 16. Reas 1 Reason 1. All true honour and preferment is from God even that which is attained to in this world Psal 75. 6. Promotion is neither from East nor West c. But God putteth down one and setteth up another Much more the honour of the world to come Now God hath promised honour and preferment only to such as are first humbled truly ut suprà dictum Reas 2 Reas 2. By abasing our selves we honour God and so he will honour us as he promiseth 1 Sam. 2. 30. Use 2 Use 1. See how contrary the judgment of the world and of carnal men is to the judgment of God and of his Word How different the wayes and thoughts of men are from the wayes of God The Judgment and Opinion of the world is That the onely way to get honour and preferment in this world is for a man to put forth himself and ambitiously to seek after honour and advancement in the world Contra the Judgment of God in his Word is this That the way to true honour both in this world and the world to come is by practice of humility by humbling and abasing our selves not only before God but even before men and towards men by making our selves the last of all others in our opinion and judgment and by practice of humility Vse 2 Use 2. See also how strange and wonderful the wayes of God are toward his true Saints and people in that he doth work by contraries in furthering their good and true happiness and salvation bringing them to honour and dignity by humility and abasement to comfort by discomfort and trouble to life through death to Heaven by Hell-gates c. Use 3 Use 3. See by this what to do if we desire to attain unto true honour and preferment above others either in this world or in that which is to come Labour for true humility and to shew it in our practise both towards God and Men. If thou wouldst have God to exalt thee thou must first be humbled and abased in thy self If thou wouldst be first in God's account thou must be last in thy own account Observ 3 Observ 3. How far we ought in humility to abase our selves towards others even so far as to prefer others before our selves in our estimation and account yea so far as to esteem our selves the last and meanest of all others Phil. 2. 3. In lowliness of mind let each esteem other better than themselves Paul calls himself the the chief of sinners 1 Tim. 1. 15. and less than the least of all Saints Ephes 3. 8. Quest Quest How can we truly judge or esteem our selves the last and meanest of all others when we know the contrary viz. that we do excell others in some gifts and graces Answ Answ We are not alwayes bound simply and absolutely to think worse of our selves than of others but in some respects viz. 1. In respect of some gifts or graces natural or spirituall in which others do excell us or may excell us for ought we know 2. In respect of some speciall sins or infirmities which are in us and from which others are free or may be free for ought we know Therefore in comparing our selves with others we are on the one side to look upon our own sins wants and imperfections and so to be humbled in our selves and to cast our selves down below others and on the other side we are in charity to cover and excuse the wants and sins of others so far as may be and withall to look upon the good things which are in them and so to prefer them before our selves Vse 1 Vse 1. To convince such as are so far from preferring others before themselves and from being the last and meanest of all others in their own account and estimation that on the contrary they prefer themselves before others and are apt to think themselves better and more excellent than all others like the proud Pharisee Luke 18. I am not as other men c. Such there are amongst us who are apt to think theâ—r own gifts better than the gifts of others and their own sins and infirmities to be lesse than others and how short do these come of that humility which is required in Christians Use 2 Use 2. Labour for this property and practise of true humility in abasing our selves so far towards our brethren yea towards all men as to prefer them before our selves in making our selves the last and worst and meanest of all others though not simply in all respects because that cannot alwayes be done truly yet in some respects at least by comparing our sins and corruptions with their graces and good things in them also by aggravating the former and magnifying the latter so far as may be and so casting our selves down below and beneath all othes in our opinion and account of our selves The rather strive unto this because it is so hard a matter to practise being so contrary to flesh and blood which lusteth after pride and preheminence above others Calvin in Phil. 2. 3. Siquid in totá vitá difficile hoc est inprimis c. Observ 4 Observ 4. Lastly That Christians ought so far to abase themselves in humility towards others as to become servants of others in duties of love by submitting themselves to do the meanest office or duty of love for the good of others especially their spiritual good and salvation Gal. 5. 13. By love serve one another So Paul himself 1 Cor. 9. 19. though free from all men yet made himself servant unto all that he might gain the more yea Christ himself came not to be ministred unto but to minister unto us for our good and salvation which he did in giving himself unto death for us Mark 10. 45. And not onely at his death but in his life-time upon earth he ministred as a servant unto his Disciples in washing their feet and wiping them with a towell Joh. 13. thereby giving an example to them and us not to refuse or disdain the meanest office or service to our brethren for their good Reason Reason We are to do service to Christ now he hath put our brother in his stead in this life so
are upright before him ayming at his glory in all that they do In this case he accepteth the will for the deed in them 2 Cor. 8. 12. Though we make but a weak and timorous profession of hiâ— Name yet if it be in truth and sincerity he accepteth it and doth account us in the number of his disciples Earthly Masters will not entertain or keep such a servant as is ashamed openly to acknowledg his Master before others But Christ our heavenly Master is more gracious in bearing with us though we be ashamed oftentimes to profess him and his Word before men so openly and boldly as we should do This may greatly comfort us against our weakness and timorousness in the profession of Christ and against all the imperfections of our obedience to his Will Onely take heed that we do not please our selves in these our wants and failings but that we be daily humbled for them and strive against them labouring to grow more and more zealous in all duties of obedience and service unto Christ Then may we have true comfort in the midst of all our failings and infirmities when we consider what a gracious and merciful Lord we have who doth so well accept of our imperfect services This being thought upon will comfort us both in life and death Ambros Non sic vixi ut vivere me pudeat nec mori timeo qua bonum Dominum habemus Observ 2 Observ 2. In that our Saviour saith He that is not against him is on his part and consequently that whosoever is not on his part is against him hence we may gather That in Religion and in the profession of Christ and the Gospel there is no mean or middle sort of persons between friends and enemies of Christ but all are either friends or enemies He that is not the one is the other He that is not an enemy is a friend to Christ and the Gospel and on the contrary he that is not a friend must needs be an enemy This is proved by comparing this place with that Matth. 12. 30. Use Use See what to think of such as professe to be of no side in the matter of Religion neither Papists noâ— Protestants neither with Christ nor against him This cannot be and therefore the truth is such Neâ—trals are very enemies of Christ and of the Gospel For one of the two they must needs be either enemies or friends to Christ But friends they are not they do not stand for Christ therefore they are against him God alloweth no spectators in Religion All are actors either on Christ's part or against him Let us then take heed of halting between two Opinions in Religion If the Lord be God follow him but if Baal then follow him as Eliah warned the idolatrous people 1 King 18. 21. We read Levit. 19. 19. that â—ods people were forbidden in time of the Law to sow their ground with mingled seed and to wear a gaâ—â—ent of â—nnen and woollen to shew that the Lord would not have them to be of a mingled or linsey-woolsey Religion that is of no Religion in truth but rather enemies to it And Revel 3. 16. the Church of Laodicea is threatened for being luke-warm neither hot nor cold in Religion Take heed it be not so with any of us lest the Lord do spew us out of his mouth The Lord doth loath and detest such luke-warmnesse and halting in Religion See therefore that we do not onely make shew to be no open or direct Enemies of Religion and the Gospel but that we do approve our selves to be true friends and favourers yea zealous and forward professors and maintainers of the same for else it is certain that we are enemies and adversaries unto it whatsoever shew or pretence we make of the contrary There is no middle way between these two as hath been shewed Mark 9. 41. For whosoever shall give you a cup of water c. Sept. 23. 1627. IN the three former Verses as we have heard the Evangelist mentioned a Conference between our Saviour Christ and his Disciple John concerning the prohibiting of one whom they saw casting out Devils in Christ's Name In which Conference our Saviour forbade them to hinder that party alledging reasons thereof c. Now from this 41. Verse to the end of the Chapter the same Evangelist setteth down unto us some special Points of Doctrine or Instruction which our Saviour took occasion to teach unto his Disciples at the same time as is probable Of which Points of Doctrine we shall hear in their order as they lye in the residue of this Chapter The first Point of doctrine is touching works of Charity to be performed unto good Christians which our Saviour commendeth by the reward which he promiseth to every one that doth perform such work of charity Verse 41. For whosoever shall give you a cup of water c. Touching the particular dependance of these words on that which goes before it seemeth most probable that our Saviour having before Verse 37. begun to commend unto his disciples the practice of love toward such good Christians as do resemble little children in humility and then being interrupted by John's relating unto him the matter of him that cast out devils in his Name now having made answer unto John he returneth to speak again of the same matter which before he began to intreat of Verse 37. touching the practice of love toward good Christians Sic Illyric The words of this Verse considered in themselves do contain a commendation of the practice of love to good Christians by an excellent promise of reward made unto such persons as shall perform any work of charity though never so small unto such good Christians Where three things are to be considered 1. The Persons to whom this promise is made Whosoever shall give you a cup of water to drink 2. The Ground or Motive which should move them to perform this work of charity to Christ's Disciples viz. the Name of Christ and because they did belong to him 3. The promise it self Verily I say unto you he shall not lose c. Of the first Whosoever shall give you a cup of water That is shall perform the least work or duty of love one of the smallest and easiest duties of love viz. the giving of a cup of water to drink unto one that is thirsty being named instead of all other duties of charity And our Saviour nameth this particular work of charity in giving a cup of water c. because it was an usual and common courtesie to do this in those times and in that hot Countrey of Judea in which their common and ordinary drink was water especially for the poorer sort To you That is to his Disciples or to any other true believers and professours of his name such as they were Observ 1 Observ 1. To shew love and kindnesse to good Christians believing in Christ and professing his Name is a duty very
cutting off occasions of sin though never so near or dear to them More particularly in the words there are three things to be considered 1. The admonition it self If thy hand or foot offend thee cut them off If thy eye offend thee pluck it out 2. The reason enforcing the Admonition in these words It is better for theâ— to enter into life or into the Kingdome of God maimed halt and having but one eye then having two hands two feet and two eyes to go to Hell and be cast into the fire that shall never be quenched 3. A further description of the punishment and torment of the damned in Hell 1. By the grievousness of it being compared to fire and to the gnawing of a worm 2. By the continuance of it being everlasting in that it is said their Worm dyeth not c. Of the first I have formerly spoken viz. the Admonition it self In part also of the Reason inforcing it which is twofold or hath two parts or branches The first is taken from the great good and benefit which is like to come of the carefull removing and cutting off such occasions of sin as are most dear to us in that this is a means to help and further us towards the attainment of everlasting life the greatness of which benefit is amplified by comparing it with the lesser benefit of enjoying those things which are dear to us in this life and preferring it before the same Better to enter into life then to enjoy both hands feet eyes c. The second is taken from the contrary hurt and danger like to ensue if we be not carefull to cut off such occasions of sin as are most dear to us We shall be in danger to go to Hell or to be cast to Hell into the fire unquenchable the greatness of which evill and danger is also amplified by comparing it with the lesser evill of losing or being deprived of such things as are most dear to us in this life as one of our hands feet c. Better it is for thee to be maimed halt or to want one of thy eyes then to go to Hell c. The meaning of the words was before shewed I have also spoken of such points of Instruction as do arise from the first part of the Reason Now follow the Instructions from the second branch of it Observ 1 Observ 1. In that our Saviour saith It is better to be deprived of one of our hands feet or eyes that is of things most dear to us in this life then to go to Hell c. We are taught that there is an estate and place of torment and punishment appointed for the wicked and Reprobates to suffer after this life ended This is here presupposed that there is a Hell and a fire unquenchable into which the wicked shall be cast after this life Matth. 25. 41. Depart ye cursed into everlasting fire prepared for the Devill and his Angells Esay 30. ver ult Tophet is ordained of old c. It signifies literally the Valley of Hinnom near to Jerusalem where Idolaters used to burn their Children in Sacrifice to Molech but Mystically it is put for the place and state of Hell torments and this place and state is said to be ordained of old c. to shew the truth and certainty that there is such an estate and place of torments after this life for the wicked Luke 16. 23. The rich Glutton after death was in Hell torments Now where this place of eternal torments after this life shall be whether in the Earth or Ayre c. seeing it is not expresly taught in Scripture we are not curiously to enquire but in stead hereof to be especially carefull so to live in this World that we may not come unto that place of torment after this life but may escape and be delivered from it In the mean time it is enough for us to know and be assured by the Word of God that there is such an estate of torment appointed for the wicked after this life though we cannot determine of the particular place where they shall suffer it Vse Use To convince such profane Atheists who deny this truth touching the punishment and torments of Hell prepared for the wicked after this life Such Atheists there are many to be found who though they confess in words that there is a Hell and estate of torments for the wicked and reprobates after this life yet deny it in heart and shew that they deny it by their manner of life and conversation living so profanely loosly and wickedly without fear of God or reverence of man as if there were no Hell or place of torment and punishment for sin to be feared or suffered by them or others after this life Like the old Sadduces who denyed the Resurrection and held there was neither Angell nor Spirit c. So these live as if they did Believe no Resurrection of the wicked to condemnation after this life nor any Devills or Hell to torment and punish them for their sins But these shall hereafter know and feel by wofull experience that there is indeed such a place of Hell-torments prepared for all ungodly and wicked livers if they do not speedily turn to God by Repentance Observ 2 Observ 2. In that our Saviour useth this reason to move Christians to cut off and remove from themselves the occasions of sin because otherwise they are in danger to go to Hell or to be cast into Hell torments Hence we learn how fearfull and dangerous a thing it is for Christians to retain and keep unto themselves such things as are or may be occasions of sin to them and not to remove and separate them far away from themselves By this means they bring themselves â—nto danger of Hell fire and to be cast into those eternal torments of the wicked and Reprobates after this life This our Saviour here implies when he sayes It is better to be maimed halt c. That is to suffer loss of things most dear to us if they be occasions of sin to us then with the retaining and keeping of these to go to Hell This shews that such as will not seperate from themselves such things as are occasions of sin but will rather retain and keep them still unto themselves do by this means bring themselves in danger of Hell fire Thus Judas by retaining his â—ast of coveâ—ousness which was the main cause and occasion of his other sins brought himself into danger of hell and was actually thrown into it Rom. 8. 13. If ye live after the flesh ye shall dye If ye retain and cherish your sinful lusts c. Reason Reason Such as do not remove and put from them those things which are or may be occasions of sin unto them do hereby lay themselves open to the temptations of sin and Satan and so being in danger of falling into sinne they are by consequent in danger of falling into hell or of being
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
they must labour and pray unto God for true sanctified Marriage-love towards their Wives that they may love them not for sinister respects as for Beauty Riches Parentage c. but in the Lord and then their love will be constant Observ 3 Observ 3. See here the patience and long-suffering of God which he sheweth even toward obstinate and hard-hearted sinners in bearing with them for a time and not proceeding so â—uddenly and speedily against them in Wrath and Justice as he might Thus we see here how he did patiently tolerate and bear with this obstinate people of the Jews in regard of their obstinatenesse in the sin of unâ—ust and hard dealing against their own wives not presently proceeding in rigour of Justice against them for this unnaturall and odious sin as he might have done but rather tolerating the same in some sort for a time And therefore he appointed Moses to write them a Law of toleration to permit such hard-hearted husbands rather to put away their Wives by divorce than out of their obstinate malice to deal worse with them either by continuall vexing them and making them weary of their lives or else by seeking their death Herein appeareth the great patience of the Lord toward such obstinate malicious and hard-hearted husbands amongst the Jews The like also he shews in bearing with this obstinate people of the Jews in respect of other sins Act. 13. 18. About the time of fourty years he suffered their manners in the wilderness and Rom. 2. 4. the Apostle mentioneth the forbearance and long-suffering of God even toward hard-hearted and impenitent sinners and 1 Pet. 3. 20. The long-suffering of God waited for the repentance of those wicked people of the old world before the flood Use 1 Use 1. If the Lord be so patient toward the wicked and obstinate offenders how much more will he shew great patience and forbearance toward his Saints and servants being humbled and penitent for their sins which should therefore comfort them against the fear of Gods wrath and displeasure towards them for their sins by which they more or lesse provoke him daily c. Vse 2 Vse 2. This should teach and move us after Gods example to shew as much patience as is possible even toward wicked and ungodly men with whom we live in bearing with their obstinate malice and wickednesse and with their perverse manners and disposition that so if it be possible we may by this moderation of mind and forbearance of them gain them to repentance 2 Tim. 2. 24. The servant of the Lord must be gentle unto all men and patient As it is true of Ministers so of every Christian See Tit. 2. 2. especially Such as are called to place of Government over others must practise this patience and moderation of mind c. Use 3 Use 3. This Patience and forbearance of God toward the wicked should be a forcible motive to move and stir them up to speedy repentance and turning to the Lord from their sins as the Apostle sheweth Rom. 2. 4. Despisest thou the riches of his goodness and forbearance c. not knowing that the goodness of God leadeth thee to repentance Mark 10. 5. And Jesus answered and said unto them For the hardness of your heart he wrote Febr. 17. 1627. you this Precept NOw followeth the second part of our Saviour's answer and resolution of the Pharisees Question touching divorcement Verse 6 7 8. In which he proveth against them the unlawfulness of such divorces as were permitted by Moses by shewing the strait and inâ—issoluble bond and union which is between Man and Wâ—fe and that by Gods own Ordinance from the beginning for the shewing whereof he layeth down the first Institution of marriage out of Gen. 1. and 2. Chapters And touching this Institution of Marriage he sheweth four things 1. The Time when it was instituted From the beginning of the Creation 2. The Authour or Instituter of it God himself God made them c. 3. The Institution it self with the means of it which was by creating them male and female 4. The speciall Decree or Sanction of God which immediately upon the first Creation of Mankind and Institution of Marriage he did set down touching the duty of married persons and touching the near and strait bond or union that should be between them Verse 7 8. Of the first The time From the beginning of the Creation that is From the time when God did first create Mankind or our first Parents Adam and Eve Observ Observ See the Antiquity of the married estate being instituted of God from the time of man's first creation at the beginning of the world even so soon aâ— ever man was created yea in the very Creation it self as we shall see afterward before man had fallen and while he was yet in the state of his innocency This our Saviour plainly implyeth and avoucheth out of Gen. 1. 2. Chapters where the story of it is set down See Chap. 2. 22. where so soon as ever the woman was creaâ—ed God brought her unto Adam to be his Wife Vse Vse This serves further to instruct us both touching the necessity and excellency of the married estate 1. The necessity may be gathered in that it is so ancient For if it had not been necessary and profitable for the good of mankind it should not have been ordained so soon even at the time of man's first creation Now if it were necessary before the fall of man when there was no sin then much more now since the fall as a remedy against the sin of fornication 1 Cor. 7. 2. 2. The Excellency of this Ordinance of God may also appear by this Antiquity of it in that it is as ancient as Mankind and as the World it self in a manner having continued in the world ever since in all times and ages but especially in that it was instituted before man's fall and in the time of his innocency This antiquity of it doth not a little commend to us the excellency and dignity of it and this is one reason why it is said to be honourable amongst all Heb. 13. 4. This dignity of Mâ—rriage we are to hold and maintain against all that are enemies to it especially against the Papists who do profanely vilifie and contemn this holy and excellent estate of marriage speaking basely of it calling it a carnal kind of life c. Of the second The first Author or Instituter of the married estate God himself who therefore is said here to have made them that is our first Parents male and female that so they might be fit for marriage c. as we shall see afterward more fully Observ Observ That God himself is the first Author and Ordainer of the married estate hence it is That God made mankind at the first both male and female and so by creating both sexes did institute marriage in which they should both be united and joyned together in one This also
be the Son of God and therefore he did not kneel to him in way of Religious or Divine Worship Good Master A Title of Honour which the Jews used in those times to give unto such as were esteemed as Prophets or other principal Teachers in the Church Matth. 23. 7. The Scribes and Pharisees were called by such Titles What shall I do Matth. 19. 16. What good thing shall I do c. that is What good works or holy duties must I put in practise That I may inherit eternal life That I may by this means obtain and come to be partaker of that excellent reward of eternal life and glory in Heaven after this life which shall be given as an Inheritance to all God Children Now in this rich man thus propounding this Question to our Saviour some things are Commendable and to be imitated of us and some things evil and Discommendable Commendable it is 1. That being ignorant and to seek in this matter he came to Christ to learn of him and rather of him than of the Scribes and Pharisees which were in so great accompt for their teaching amongst the Jews in those times 2. That he was so forward to come Running after Christ 3. That he came in such reverent and humble manner Kneeling c. 4. That he came and moved this Question out of a good intent and purpose and with a mind and affection in some degree sincere being desirous to learn of Christ he did not move this question to tempt Christ or to entrap him as others used to do and as that Lawyer or Scribe is said to have done Luke 10. 25. but he came to Christ with a true desire to learn and with a mind and affection in some degree sincere and unfeined as may plainly appear by the manner and circumstances of his coming to Christ But the things evil and discommendable in him are these 1. That he was tainted with an ignorant and erroneous opinion of his own goodness and righteousness in himself and of obtaining eternal life by his own good works as appears by his words What shall I do c. 2. That although he had some true desire to learn and be instructed yet his heart was not so absolutely sincere and upright as it should have been but was tainted with close hypocrisie lurâ—ing in it which did hinder him from profiting as he should by Christ's teaching and caused him to go away sorrowful when our Saviour willed him to sell all c. But of this more afterward Now followeth the Instructions 1. From the time and place where our Saviour held this Conference with this rich man When he was gone forth into the way Observ The difference of our Saviour in the duties of his Calling and Ministery taking all opportunities of time and place to do good amongst men by publick Preaching and Miracles and by private Conference in the house by the way side c. Act. 10. 30. He went about doing good c. A pattern for us every one to imitate in being diligent and painful in our Callings Especially for Ministers of the Word in their Ministerial Function c. Now followeth the Conference it self And first the rich man's Question moved to our Saviour Where consider two things 1. The Description of the person that came and moved it 1. By his earnest desire and forwardnesse to move it in that he came running 2. By his humble and reverent carriage 1. Kneeling to Christ 2. Calling him good Master 2. The Question it self What shall I do c. Of these in order There came one c. But first from the quality of the person that came to Christ to move this question touching eternal life something we may profitably learn Observ 2 Observ 1. In that he was a young man as St. Matthew calleth him this teacheth us That young men as well as elder persons should enquire and seek after eternal life and the means of it They should begin betimes in youth to enquire and seek after the means to be saved and how to come to heaven Eccles 12. â— Remember thy Creator in the dayes of thy youth while the evill dayes come not c. How are young men to remember God their Creator in their youth So as to be careful to serve and glorifie him betimes in this life that they may be glorified of him in the life to come Psal 119. 9. Wherewithall shall a young man cleanse his way c. 1 Joh. 2. 14. I have written unto you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one 2 Tim. 3. 15. From a child thou hast known the Scriptures which are able to make thee wise unto Salvation c. Use 1 Use 1. To confute such as think it not so necessary or fit for young men to study the Scriptures or to trouble themselves with thinking much of heaven or the life to come because they are young and lusty and like to live many years therefore more fit for them to follow the World and to mind things of this life and let old men alone to think of heaven c. A most ignorant and profane conceipt flat contrary to the Word of God which calleth upon young men as well as elder persons to remember their Creator and to mind heaven and the life to come Use 2 Use 2. To stir up young men amongst us to imitate this young man in being forward in their youth to enquire and seek after eternal life and to use the means to attain to it To this end to study the book of God and to come duely to hear the Word that they may learn the way and means to be saved Do this betimes while thou art young in the flower and strength of thy age remember thy Creator and think seriously of heaven and the life to come using the means to attain unto it Then thou art fittest in regard of natural strength of body and mind then best able to take pains in the service of God and in working out thy own Salvation then strongest to resist the Devill and thy sinfull lusts c. Do it therefore now in time of thy chief strength and vigor before the evill dayes of old age come Let not the Devill or his instruments perswade thee to defer this main care of heaven and the life to come in hope of long life For do we not see young men as well as elder persons taken away by death before our eyes yea by sudden death How dangerous then is it for young men to put off this care of seeking heaven and the life to come as if it were a leight matter whereas it is the main thing of all to be cared for and sought after by young and old which being so let every one begin betimes to take this care Remember Luke 10. One thing is needfull And Matth. 6. 33. Seek first the Kingdome of God c. Imitate this
what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâ—aining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâ—s matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâ—ed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâ—her saith of us by Nature Unusquisque nostrâ—m gestat in siâ—u suo magnum Monachum c. We every one â—â—rry a great Moâ—k in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasâ—n This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâ—om that is to abandon all Popish conceitâ— of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
Anabaptists or the like 1 Cor. 13. 3. If I give my body to be burned and have not Charity it profiteth me nothing 4. Such as are moved by desire of vain-glory and praise of men to forsake things dear to them in the World as goods friends or life it self As some of the Heathen who upon this ground and motive did renounce their goods and possessions yea their lives So some are content to part with their goods by giving to the poor and other good uses but it is more out of desire of vain glory and praise of men than out of love to Christ or the Gospel The sin of the Pharisees and many Christians These have all the reward already which they are like to have from God which is none at all Use 2 Use 2. If we desire the reward here promised by Christ see that we do not onely resolve to part with things most dear to us in this World if we shall be called of God to it but look that we take up this resolution upon the true and right grounds and motives viz. upon the calling and command of Christ and out of true love to Christ and the Gospel and not for sinister ends or respects c. Observ 2 Observ 2. See how dear and pretious Christ and the Gospell should be unto us how much we should love and esteem them so dear that we should for their sakes be content to forsake and part with things most dear to us in this World as goods friends liberty life it self Therefore our Saviour here promiseth a great reward to such as have done this for his sake and the Gospells Thus dear was Christ and the Gospel to the Apostles as to Paul Phil. 3. 8. I count all things but loss for knowledg of Christ c. for whom I have suffered the loss of all things and do count them but dung c. Act. 20. 24. Neither count I my life dear to me c. Thus dear was Christ and the Gospel to the Martyrs also Revel 12. 11. They loved not their lives unto the death but were content to part with them for testimony of the truth Matth. 13. 44. The Kingdome of heaven is like to a treasure hid in the field which when a man hath found he hideth c. and for joy goeth and selleth all he hath and buyeth that field By Kingdome of Heaven understand there not onely the â—aving Grace of Christ but also the means of attaining this Grace viz. the Ministry of the Gospel Use 1 Use 1. See what to think of such as profess love to Christ and to the Gospel and yet are not willing to part with any thing that is dear to them in this World for Christ or the Gospel loath to part with their goods friends liberty life for Christ's sake c. yea loath to part with a small matter with a little profit or pleasure c. with a little of their wealth for the enjoying of the Gospel c. They would have a cheap Gospel but will rather part with Christ and the Gospel than with these earthly things Like the Gadarens who had rather part with Christ than with their Swine Like Esau who for a mess of pottage sold his birthright So long as they may enjoy Christ and the Gospell together with their worldly profits pleasures outward peace liberty c. they are willing to enjoy them and are forward in professing Christ and the Gospel but if it come once to forsaking of wealth pleasures friends life c. then they draw back and will rather lose Christ and the Gospel then the things that are dear to them in this World No true love in such either to Christ or to the Gospell for then they would forsake all that is in the World for love of these Vse 2 Use 2. Labour for this true love to Christ and the Gospell which may make us willing and content to forsake and part with things most dear to us in the World for the Profession of Christ and of the Gospell and rather then to forsake and part with these Then shall we have true comfort by profession of Christ and the Gospel To this end Pray unto God to work in us this true love to Christ and to his Word and Gospel that we may highly esteem and prefer these above all things in this World that are most dear to us remembring that Matth. 10. 37. He that loveth Father or Mother c. more then me is not worthy of me Observ 3 Observ 3. In that our Saviour joyneth himself and the Gospel together Hence gather that it is all one in effect to do or suffer any thing for Christ's sake and to do or suffer it for the Gospells sake Therefore our Saviour joyns himself and the Gospell in setting down the grounds and causes that should move Christians to forsake or suffer loss of things dear to them in this World So before chap. 8. ver 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Reason Reas There is a mutual relation and near affinity betwixt Christ and the Gospel For 1. Christ is the Author of the Doctrine of the Gospell as also the first publisher and revealer of this Doctrine from the bosome of his Father Joh. 1. 17 18. 2. He is also the chief and principal matter of the Gospel 1 Cor. 1. 23. We Preach Christ Crucified c. So that in these respects it is truely called the Doctrine of Christ Vse Use This should encourage us to be ready and willing to do or suffer any thing which God shall call us to for profession of the Gospell of Christ and in defence of the truth thereof as the Apostles Martyrs and other faithfull Christians have done forasmuch as in doing or suffering any thing for the Gospell we do and suffer it for Christ himself whose Word and Doctrine it is and he will reward us for it Look what we would be willing to do or suffer for Christ's sake if he were now on earth the same be willing to do and suffer in defence and maintainance of the Word and Doctrine of Christ Mark 10. 30. But he shall receive an hundredfold c. Dec. 28. 1628. NOw followeth the generality of the persons to whom this promise of reward is made by our Saviour viz. To all and every one that hath forsaken any thing that is dear to him in this World There is no man that hath left house c. but he shall receive c. Observ Observ That God is no respecter of persons in rewarding the good works and obedience of his Saints and servants but he rewardeth all and every one that doth conscionably perform any good work in way of obedience to his will Our Saviour here promiseth a reward to every one that hath in obedience to his will and command forsaken any thing in this World that is dear unto him c. So Mark 8. 35. Whosoever
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
of these words of the Disciples being astonished with admiration or wondring at Christ's alacrity and sorwardness in going before them to Jerusalem the place of his suffering but we may take both the words to be used by the Evangelist to signify one and the same thing viz. the great fear with which they were amazed or astonished at this time when they followed Christ in the way Quest Quest What was the cause of this fear in them Answ Answ Most likely that the cause was the great perill and danger which they conceived both their Master Christ and themselves also to be in by going up to Jerusalem For 1. They knew that our Saviour had most malicious enemies there which sought his life as may appear Joh. 11. 8. where they disswade him from going into Judaea and so to Jerusalem because the Jews had formerly sought to stone him there 2. They had before heard our Saviour foretell them of his suffering death at Jerusalem Matth. 16. 21. Now although they did not as yet thorowly conceive that prediction of Christ yet they did so far believe his words to be true that hereupon they began now to be stricken with great fear lest his life and their own too should be brought into great danger at Jerusalem whither they were now going At least they feared that some great troubles and distresses were like to come upon them in case that Christ their Master should be put to death as he had foretold them Observ 1 Observ 1. It is a natural Infirmity even in the Saints of God that they are apt to be too timerous and fearful of the cross and of outward troubles and dangers and especially when their lives are indangered Christ's Disciples conceiving now that great troubles and dangers were like to come upon them at Jerusalem whither they were going do begin to be astonished with fear notwithstanding that Christ was with them and did go before them in the way This shews how timerous and fearful even the Saints of God are of troubles and dangers like to come upon them So Matth. 8. 26. when they were in danger of drowning in the water being in the Ship with him in a great tempest they were stricken with great fear Joh. 21. 18. Our Saviour tells Peter that when he should be led forth to execution he should be unwilling to go and to suffer death which is to be understood of his natural will in regard of the infirmity of his flesh which should make him fearful and unwilling to suffer such a violent death as he should be put unto This fear caused all the Disciples to forsake Christ and to fly when he was apprehended Matth. 26. 56. and made Peter follow a far off This also was the cause of Peters denial of him afterward Matth. 26. 41. The Spirit is ready but the flesh is weak This natural weakness of the flesh in fearing outward troubles and dangers and especially death some of the Martyrs did feel at the first and for a time though afterward the Lord strengthened them to overcome it Vse 1 Use 1. See the cause and reason why even the Saints of God themselves as well as others do by nature abhor and shun afflictions and death and are very loath and unwilling to undergo and suffer them It is because they do naturally fear such troubles and dangers through the infirmity and weakness of their flesh and corrupt nature and this fear maketh them so much to shun that which they fear and to be so loath to suffer it Vse 2 Use 2. To comfort weak Christians at such time as they do feel in themselves such timerousness and fearfullness of suffering troubles and of going through dangers and death it self It is no otherwise with them then it hath bin and is with the best Saints of God so far forth as they are in part unregenerate and so have flesh as well as Spirit in them c. If Christ's Disciples having him with them yet were so fearfull c. Vse 3 Use 3. See what need for the best Christians to labour and strive against this natural weakness in themselves viz. this timerousness and fear of the cross and outward troubles and dangers and especially against fear of death c. What need to pray to God to strengthen them and to use all means to resist and overcome this naturall timerousnesse labouring for Faith in Gods mercy and protection the onely remedy c. Observ 2 Observ 2. Though they were amazed with fear yet for all that they follow Christ in the way to Jerusalem which shews that they did not give way to their timerousness but resisted it offering violence to themselves rather then they would forsake Christ or refuse to go with him to suffer which teacheth us that we are not to give way to our natural infirmity and timerousness in times of trouble and danger but we must labour so to resist and overcome it that it may not hinder us in obtaining Christ by following him and taking up our Cross Peter followed though it were far off when Christ was apprehended We must here deny our selves that we may take up our Cross and follow Christ as it is Matth. 16. We must câ—ucify our flesh and corrupt nature offering violence to our selves that we may obey and follow Christ in suffering the Cross and Afflictions yea death it self when we shall be called to it Thus did some of the Maâ—tyrs when feeling themselves fearful of death at first they did not give way to this timerousness but resisted it and laboured to overcome it by faith So must we in like case the rather because this is the difference between the fear of the wicked and the fear of Gods children in time of trouble and danger The wicked give way to their fear so as to be overcome of it but the Saints of God do not so but resist it by all means labouring by faith and prayer to vanquish it in themselves c. Mark 10. 32. And he took again the Twelve and began to tell them c. Mar. 15. 1628. NOw follow the persons to whom he foretold his Passion and Resurrection His twelve Disciples or Apostles together with the manner and circumstances of his foretelling these unto them 1. He took them apart as is more plainly expressed Matth. 20. 17. 2. He did this again notwithstanding that he had before foretold them these things in private as we heard before chap. 8. 31. and chap. 9. 31. yet now again the third time he doth take them aside to foretell them of the same things Quest 1 Of the first Quest 1. Why did he foretell these things to his Twelve Disciples or Apostles in private Answ Answ 1. Because they were his most familiar friends and nearest unto him and about him and therefore fittest to be made acquainted with such secrets and private matters as these were at this time Joh. 15. 15. I have called you friends for all things that I
might from thence take occasion to reprove their ambition and to teach them humility as he doth afterward Observ Observ We are not rashly to tye our selves by promise to do things at the request of others before we know what they are good or evil as Herod Mark 6. Mark 10. 37. They said unto him Grant unto us that we may sit one on thy right hand and the other April 26. 1629. on thy left hand in thy glory Verse 37. THe particular offering of their sute unto Christ Grant that we may sit on thy right hand c. Their meaning is that they might have the two highest places of honour and dignity next unto himself Their speech is borrowed from the custome of earthly Princes who use to set those on their right hand or on their left whom they will honour with the highest dignity next to themselves And the occasion of this their sute seems to be that promise which our Saviour had made to them and to the rest of the 12 Disciples but a little before as may appear Matth. 19. 28. where he promised that they who had followed him in this life should hereafter at such time as he should be advanced to the throne of his glory sit with him also upon twelve Thrones c. In thy glory Or in thy Kingdom as it is Matth. 20. 21. that is at such time as thou shalt be advanced to the glory and majesty of that Kingdom of thine which thou hast heretofore told us of and shalt be in actual possession of it Here note that by this Kingdom and Glory which they speak of they understood an earthly or temporal Kingdom of this World or at least such a Kingdom as should be administred after an earthly manner and should be accompanied with such outward glory and prosperity as the Kingdoms of this world are wont to be Of such an earthly and temporal Kingdom of Christ these two Disciples together with the residue of the twelve still dreamed and did fancy it to themselves not understanding as yet the nature and quality of Christs Kingdom by reason they were tainted with the common Errour of the Jews who supposed the Kingdom of the Messiah promised to be an earthly Kingdom c. That this is the meaning of these two Disciples in this place may appear partly by their words and manner of speaking in that they desire they might sit with him in his Kingdom one at his right hand c. And partly by our Saviour's answer to this their Petition whereof we shall hear afterward Now here is something commendable and something discommendable in these two Disciples Commendable it is that they do believe and acknowledg Christ's Kingdom and Glory whereof he had told them notwithstanding that they did not yet see it but the contrary rather in that he lived as yet in a mean and base estate Discommendable it is in them 1. That they are ignorant of the quality or kind of Christ's Kingdom supposing it to be an earthly or temporal Kingdom c. 2. That they do ambitiously desire and seek after the highest places of honour above their fellow-Disciples c. Now follow the Instructions 1. From that which is Commendable in them Observ Observ It is the property of true faith to believe things invisible such things as are not seen or discerned for the present with bodily eyes no nor yet by the eyes of natural reason but are rather contrary to the same These two Disciples did by faith believe Christ's Kingdom and glory though they did not yet see it but the contrary Heb. 11. 1. Faith is the evidence of things not seen It causeth us to rest upon the bare Word of God for the accomplishment of all things which he hath spoken or promised though for the present we do not see the same Thus Abraham did believe he should have seed in his old age though he saw it not but the contrary Rom. 4. Use 1 Use 1. See the excellency and necessity of true faith and how great use we have of it especially in time of distress and tryal and when God doth delay the accomplishment of his Word and Promises as he doth often c. Then faith doth assure us of those things which we cannot see for the present it makes things to come present to us in regard of certainty For example the resurrection of our bodies after death eternal life in Gods Kingdom deliverance out of present troubles c. Therefore as the Apostle sayes of Patience Heb. 10. 36. that we have need of it so may it be said of Faith c. Vse 2 Use 2. By this learn to examine what true faith we have Canst thou believe things which are invisible such things as thou canst not for the present see with bodily eyes nor with eyes of natural reason but are rather against reason and sense Canst thou rest on the Word and Promise of God when thou seest nothing less than the accomplishment of it yea when thou seest the contrary when all things for the present seem to be against it Canst thou believe comfort and deliverance out of trouble when thou seest it not Canst thou believe health in sickness life in death c Canst thou believe and rest on Gods Promise for pardon of thy sins when for the present thou canst not feel the same but thy sins lye heavy on thy conscience Canst thou believe Gods favour when he seems for the present to be angry with thee c. This shews true faith to be in thee which is the evidence of things not seen c. Therefore labour for this property and practice of Faith to find and feel it in thy self 2. From that which is evil and discommendable in these two Disciples Observ Observ In that they shew themselves ignorant of the nature and quality of Christ's Kingdom c. we may see That ignorance in some Points of Faith may stand with sanctifying grace in the Saints of God in this life at least for a time c. See before Chap. 8. 32. and Chap. 9. 10. Use Use For the comfort of such Christians as are but weak in knowledg as yet and to seek in many necessary Points of Doctrine revealed in Scripture if this be not wilfull ignorance but rather simple for want of the means of knowledg oâ—â—or want of time they being but newly called and converted then no cause is there for them to be discouraged hereat for such ignorance may stand with true sanctifying grace and with the truth and power of Religion in their hearts as it did in the Apostles themselves and other Disciples of Christ for a time Only they must not rest in this ignorance or allow it in themselves but be humbled for it and use the means to grow in the knowledg of God's Will praying him to enlighten them c. Mark 10. 37 That we may sit one on thy right hand and the other on thy left hand c.
Phil. 2. 7. He took on him the form of a servant yea not onely the form but the office of a servant or Minister so far forth as was needfull for the good of men and especially for the good and Salvation of the Church Luke 22. 27. I am amongst you as he that serveth Vse Use This must teach us after Christs example to practice the like humility towards others especially towards our brethren and fellow Christians submitting our selves as Ministers and servants to them in love not refusing to do the meanest duties of love to others in way of procuring and furthering the good and Salvation of their Souls and bodies If the Son of God refused not to become a servant unto men the Creator to the Creatures c. how much lesse should we think much to become servants to our brethren in love Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet c. Mark 10. 45. And to give his life a ransome for many July 19. 1629. IT followeth And to give his life c. In these words our Saviour further proveth that he came rather to Minister or serve others then to be Ministred unto or to be served by instancing in one special kind of Ministry or service which he came to perâ—orm for men viz. the giving of his life a ransome for many First to open the meaning of the words Where are three things to be considered 1. The special service which Christ came into the World to perform for us or for mankind To give his life for us 2. The end for which he gave his life To be a ransome for us 3. The persons for whom he gave his life as a ransome For many To give his life Or his Soul A metonymy of the cause for the effect The Soul which is the cause of life being put for life it self Now this phrase of giving his life doth imply a free and willing laying down of his life and pâ—rting with it Aransome Or price of Redemption whereby to free and deliver such as were in captivity and bondage before under sin and Satan For many This is not to be understood of all mankind but of the true Church which are the elect or chosen people of God appointed to Salvation in Gods eternal purpose and in time effectually called and indued with Faith to believe in Christ and so to apply the merits of his death to themselves These are said to be many because they are so in themselves though in comparison of the Reprobate they are few Now follow the Instructions from the words And first from the first thing contained in them which is the special kind of Ministry or service which Christ came into the World to perform for us viz. the giving of his life for us Observ 1 Observ 1. In that this was one main end of Christs Incaâ—ation and of his first comming into the World in our nature that the might give his life or lay it down for us by suffering death which otherwise he could not have done this teacheth us the great necessity of his Incarnation and comming into the World and how great a benefit the same was unto us in that it was the means which made way to the death of Christ and consequently to the work of our Redemption The necessity appears in that without this Incarnation he could not have dyed or suffered for us And the greatness of this benefit of Christs Incarnation or comming in the flesh appears by this that it made way to the work of our Redemption by the death of Christ Phil. 2. 7. He took on him the form of a servant c. And being found in fashion of a man humbled himself to death c. Hence it was that at the birth of Christ when he came first into the World the Angells themselves did appear and in solemn manner praise God for this benefit of Christs Incarnation Luke 2. 13. How much more are we bound to be truely thankful to God for this great and unspeakable benefit of Christs Incarnation and comming into the World for whose sakes it was that he was Incarnate and came into the World As it is in the Nicene Creed Who for us men and for our Salvation came down from heaven c. This must stir us up to bless God and to shew our true thankfulness for this great benefit by reforming our lives and giving up our selves in obedience to God all the dayes of our life This is not to be done at one time of the year onely as at the time of Christs Nativity when we keep the memory of it but at all times of the year c. Observ 2 Observ 2. See how far Christ the Son of God did abase himself as a Minister or servant to us and for our good and Salvation even so far as to give his life and to suffer death for us which was the greatest Ministry or service which he could possibly perform for us Phil. 2. 7. He took upon him the form of a servant c. And he humbled himself to the death of the Cross c. Thus he became our servant not onely in his life time but in and by his death also which was the greatest service that could possibly be performed for us Vse 1 Use 1. See by this the great and unspeakable love of Christ to us and earnest desire of our Salvation in that for the accomplishment thereof he so far abased himself as to serve and minister to us not onely in his life but in his death by giving his life for our Redemption c. This was the highest degree of Christs love to us and most excellent service of love which he performed for us Joh. 15. 13. Greater love then this hath no man that a man lay down his life c. To stir us up to thankfullness c. And to this end to labour for true feeling of this love of Christ in our hearts c. Pray with Paul Ephes 3. Especially now we come to the Lords Table c. Vse 2 Use 2. This should cause us willingly to submit our selves to do this service unto Christ which he hath abased himself to do for us viz. to give our lives for him that is for the profession of his name and truth if need be as he hath done for us Thus did the blessed Martyrs Revel 12. 11. They loved not their lives unto the death in giving testimony to the truth of Christ Use 3 Vse 3. See also how far we should submit our selves as servants to our brethren for Christs sake so far as to give our lives for them if it be to procure the good and Salvation of their Souls 1 Joh. 3. 16. Observ 3 Observ 3. From the manner of speech To give his life We learn that Christ Jesus the Son of God did freely and willingly part with his life and lay it down for us He gave his
dwelt Lazarus whom our Saviour so much loved and whom he had a little before raised from death here also dwelt Mary and Martha the two Sisters of Lazarus Joh. 11. 1. Now these being of our Saviour's most familiar acquaintance he used often to resort unto them See Luke 10. 38. Joh. 12. 1. and it is most likely that he now lodged at their house all night Quest Quest Why did our Saviour now depart out of Hierusalem and go with his Disciples into Bethany to lodg there Answ Answ 1. To avoid the malice of his enemies which sought his life Luke 19. 47. lest by staying all night in the City he should give them occasion or opportunity to practise any thing against him before the due time appointed for his death and sufferings which was now at hand 2. That after his publick pains in the day-time he might now at night rest and refresh himself in that private place with his familiar friends and with his 12 Disciples And this was his usual manner after his publick employments in the day-time to retire or withdraw himself at night to some private place to rest and refresh himself So afterward Ver. 19. And Luke 21. 37. In the day-time he was teaching in the Temple and at night he went out and abode in the Mount of Olives See Luke 22. 39. 3. That in this private place he might be more free to give himself to private prayer either alone or with his Disciples as his manner was at such times Luke 6. 12. In those dayes he went out into a Mountain to pray and continued all right in prayer to God 4. To avoid all shew of Popularity c. Observ 1 Observ 1. We ought not willingly to expose our selves or our own lives to the malice of wicked men which seek to do us hurt or mischief but carefully and wisely to shun their malice and to prevent all occasions of provoking their fury against us Our Saviour here would not lodg all night in Hierusalem lest he should give occasion to his enemies to seek his life in the night-time which they durst not do in the day-time for fear of the common people I say lest they should seek his life before the due time c. So at other times he carefully avoided their malice when they sought to do him mischief Matth. 10. 17. our Saviour bids us beware of men that is of the rage and malice of wicked men seeking our hurt and destruction And Rom. 12. 19. the Apostle bids us give place unto wrath that is to avoid occasions of provoking the wrath and fury of wicked men against us c. Observ 2 Observ 2. The pains and diligence of our Saviour in his Ministerial Office and Calling in that he spent the whole day-time usually even till Evening or Night came in teaching the people and in working Miracles c. and did not retire or rest himself till Night came This must stir up us every one to take pains and to use all diligence in the duties of our Callings this being God's Ordinance at the beginning that in the sweat of our face c. Gen. 3. and that he which labours not should not eat 2 Thess 3. especially this should stir up Ministers of the Word to diligence in execution of their Office and Functioâ— after the example of our Blessed Saviour Observ 3 Observ 3. The truth of Christ's humane Nature in that his Body was subject to weariness and had need of rest and refreshing after labour c. See Joh. 4. 6. Being weary with travelling he sate down on the Well of Jacob c. Observ 4 Observ 4. Lastly That it is lawful and fit for us to rest and refresh our selves after the labours of our Callings c. As our Saviour did thus so he alloweth us to do the like And if he had need of such refreshing much more we in some respect Therefore also his Disciples as well as he did now withdraw themselves to be private in Bethany and there to rest themselves when Night was come See before Chap. 6. 31. Mark 11. 12 13 14. And on the morrow when they were come from Bethany c. Nov. 15. 1629. THese three Verses contain the second part of this Chapter in which the Evangelist Recordeth the History of our Saviour's cursing the barren Fig-tree which bare onely leaves and no fruit Where consider these particulars 1. The time when this was done viz. on the morrow or next day after his triumphant riding into Jerusalem mentioned before 2. The place where implyed in these words When they were come from Bethany that is by the way as he and his Disciples were going back from Bethany to Jerusalem Matth. 21. 18. As he entred into the City And ver 19. of the same Chapter it is said the Fig-tree was in the way as he went 3. The occasions of his cursing the Fig-tree which were three 1. His returning back from Bethany to Jerusalem 2. His being hungry and so desirous to eat of the fruit of the tree 3. His taking notice of the tree afar off having leaves upon it 4. The motive or cause moving him to curse it because comming to it and seeking fruit he found nothing on it but leaves where also is mentioned the cause why it had no fruit The time of Figs being not yet come 5. The malediction or curse it self which he denounced against it No man eat fruit of thee hereafter c. 6. The persons present as witnesses who heard him denounce the curse His Disciples Touching the time and place I will not insist but come to the occasions of our Saviour's cursing the Figg-Tree The first whereof was his returning back with his Disciples at this time from Bethany where he lodged the night before and his comming to Jerusalem again Quest Quest. Wherefore did he now return back to Jerusalem again Answ Answ That it being the chief City and so publick a place he might there take occasion to do more good both by his Doctrine as also by some Miracles as is probable which usually or for the most part were joyned with his publick Doctrine Luke 19. 47. He taught daily in the Temple at Jerusalem Observ Observ The diligence and constancy of our Saviour in his Ministerial Office of Preaching and Teaching the people and in working Miracles for confirmation of his Doctrine in that although he had the night before withdrawn himself with his Disciples from Jerusalem to Bethany there to rest and refresh himself after his former dayes labour yet now in the morning of the next day he returneth back to Jerusalem again there to be imployed again in his labour of teaching the people c. So he omitted no opportunity of time or place to do good by his Ministry c. Herein all Pastors and Ministers ought to imitate our Saviour in this pains diligence and constancy in execution of his Ministerial Office and Function But of this often before The nearer
evil but rather to do well Thus they are like close thieves hiding themselves in dens and holes of the earth that they be not seen Saul in sparing Agag and the best of the spoil would be thought to do well 1 Sam. 15. And Judas hid his covetousness under the cloak of charity to the poor Joh. 12. 4. The Pharisees hid many gross sins under pretence and shew of Religion Matth. 23. 14. they devoured Widdows houses under colour of long Prayers 2 Cor. 11. 13. the false Apostles transformed themselves into the Apostles of Christ in shew and appearance Use 1 Use 1. See what a shameful thing sin is in that even the wicked and hypocrites themselves who are willing to commit sin and live in it yet are not willing to have their sins known but seek to hide them under fair colours and pretences These pretences the Apostle calleth the hidden things of shame or the secret lurking corners of dishonesty 2 Cor. 4. 2. turpitudinis latebras as Beza translateth it Vse 2 Use 2. Take heed of this gross hypocrisy in seeking to hide our selves and unlawful practises under colourable excuses and pretences especially under pretence of Religion It is the property of gross hypocrites and wicked men thus to do But these excuses and pretences are no other but dens and lurking holes in which men seek to hide themselves when they do evill which howsoever they may for a time hide and cover them from the eyes of men yet not from the eyes of God but he will hereafter pluck them out of these dens and bring them to open shame and punishment before men and Angels if they repent not See 1 Cor. 4. 5. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him for they Febr. 14. 1629. feared him because all the people was astonished at his Doctrine And when Even was come he went out of the City VVE have heard before in the three former Verses our Saviour's special and extraordinary sact in purging the Temple at Hierusalem from abuses by casting out thence the buyers sellers and money-changers c. Now the Evangelist mentioneth certain Consequents or Events which thereupon followed The Consequents are two 1. The malicious practice of the Scribes and chief Priests against our Saviour seeking hereupon to destroy him where also is set down the cause moving them thereunto for that they feared him together with the ground of that fear because all the people were astonished at his Doctrine Verse 18. 2. His departute out of the City an Even-tide Verse 19. First to open the meaning of the words The Scribes and chief Priests Who these were see before Chap. 10. Verse 33. Heard it When they heard what he had done in casting out the buyers and sellers c. And also that sharp reproof with which he reproved them for profaning the Temple Verse 17. which Reproof touched them also very nearly viz. the Scribes and chief Priests who were publick Officers and Ministers of the Temple forasmuch as they did wink at those abuses in the Temple yea allowed and maintained them because they were gainful to them as well as to the buyers and sellers c. as we have heard before Therefore not enduring this plain and sharp reproof they were so incensed against him that out of their wrath and malice they sought how to destroy him that is they used diligence to enquire and find out the best way and means how to put him to death most securely and safely so as the common people being much addicted to him might not be moved to any tumult or insurrection against them for the same That this is the meaning appears by that which followeth where it is said They feared him in regard of the people being astonished at his Doctrine And Luke 19. ult it is said they could not find what they might do to him that is how they might safely and without danger of tumult or insurrection in the common people make away with him because the people were so attentive to him c. For they feared him Not so much in respect of any hurt which they thought he could do unto them of himself for although he had shewed his power by Miracles yet they did not believe it as in respect of that power and authority which he had with the common people who favouring him and being much addicted to him for the excellency of his Doctrine and innocency of his life they feared lest if they should in open manner seek to put him to death the people should make insurrection against them for so doing as Mar. 14. 2. and Chap. 12. 12. That this was the ground of their fear may appear by the words following So in these words is rendred a reason not so much of their desire to put him to death as of their diligent enquiry about the manner and means of doing it Because all the people That is the common sort of people Were astonished at his Doctrine That is were moved with fear and reverence and with admiration at the excellent matter and manner of his teaching The Reason whereof is alledged Matth. 7. 29. Because he taught them as one having authority and not as the Scribes In the words thus explained consider Five things 1. The persons which sought to destroy or put to death our Saviour The Scribes and chief Priests 2. The occasion moving them hereunto The hearing what he had done in casting out the buyers and sellers c. As also that sharp reproof directed against those profaners of the Temple and consequently against themselves for tolerating and allowing such abuses there 3. Their malicious practice against our Saviour They sought how to destroy him 4. The cause or reason why they did so because they feared him 5. Lastly the ground of that their fear Because all the people were astonished at his Doctrine Of the first The persons The Scribes ond chief Priests Observ 1 Observ 1. Such as by their places and callings in the Church ought to be the greatest friends and favourers of Christ and of his doctrine are oftentimes the greatest enemies of the same and so do shew themselves See before Chap. 8. Verse 31. Observ 2 Observ 2. Such as ought to be most forward in seeking reformation of abuses and corruptions in the Church are oftentimes the greatest enemies and hinderers of such reformation and of such as seek it These chief Priests and Scribes who should have been most forward to reform the abuses of buying and selling Sacrifices in the Temple were so far from this that they oppose and persecute our Saviour Christ yea seek his death because he reproved and opposed those abuses In the Prophet Jeremiah's time the Church of the Jews was full of corruptions But those who should have been most forward to reform them as the King himself and the Princes and Priests these did most oppose and hinder this reformation when it was