People fat c. Thus Pharoah hardning his own heart wilfully the Lord in Justice gave him up further and further to be hardned So those profane Gentiles Rom. 1. 21. because they knowing God in some sort by the light of Nature and by the Creation of the World yet did not glorify him as God but contrary to the light of their natural Conscience lived in gross Idolatry therefore God gave them up to vile affections and to a reprobate mind Ver. 26 28. Use Vse See how fearful and dangerous a thing it is for any thus wilfully to harden themselves in sin against the light of their Conscience Take heed of it lest God in Justice give thee over to be further and further hardned yea to final Impenitency Mark 8. 14. Now the Disciples had forgotten to take Bread neither had they in the Ship with them more than one Jan. 9. 1624. Loaf HAving heretofore begun to interpret unto you this Gospel of St. Mark in the After-noon and being forced for a time to lay aside the same Now my purpose is God willing to proceed where I formerly left off and to handle this portion of Scripture in the Morning which I did at first begin to handle in the Afternoon Of the two first principal parts of this Chapter I have formerly spoken unto you viz. 1. Of our Saviour's miraculous feeding of four thousand Persons with seven Loavs and a few Fishes from the first Verse to the tenth 2. Of his Answer made to the Pharisees questioning with him and tempting him by seeking of him an extraordinary Sign from Heaven from the tenth Verse to this fourteenth Verse Sequitur tertia pars Capitis An Admonition to his Disciples to take heed of the Leaven of the Pharisees and of Herod together with a reproof of their dulness and Ignorance in mis-conceiving his Admonition from this Ver. 14. to the 22. Where 1. Consider the occasion of our Saviour's giviving them this Admonition viz. Their forgetting to take sufficient provision of Bread with them for their Voyage or Journey before they set forth from the parts of Dalmanutha from whence they were now sailing over the Sea of Galilee by reason of which forgetfulness the store of Bread which they now had with them in the Ship was very small having but one Loaf left them Ver. 14. 2. The Admonition it self Ver. 15. He charged them c. 3. Their Dulnesse and Ignorance shewed in mis-conceiving his Admonition which they discovered by their words uttered in reasoning among themselves saying thus It is because we have no Bread in the 16th Verse 4. Our Saviour's sharp Reproof of that their Dulness and Ignorance Ver. 17 c. Of the first The Occasion The Disciples had forgotten c. What the cause was of this their forgetfulness to take sufficient Provision of Bread with them as they had need and as their custom was to do at other times is not expressed but most likely it is that the chief cause besides the natural defect of memory was their great and earnest care and desire of following and accompanying Christ in this Journey that they might not be left behind or be parted from Him no not for a small time but might keep constantly with Him to hear his Doctrine and see his great Miracles for confirmation of their Faith This zeal and earnestness in following Christ did no doubt so take up and possess their minds and thoughts that it made them at this time to forget to take more Provision of Bread with them Observ 1 Observ 1. See here in Christ's Disciples an Example of great zeal and forwardness in holy and Christian duties in that they were so earnest in following Christ and to be partakers of his Doctrine Miracles and private Conference and were in their minds so taken up therewith that they forgot and neglected their ordinary Food they forgot to provide Bread sufficient for them before they took Ship to go over the Sea of Galilee with Christ This teacheth us our Duty after their Example not onely to do good and Christian duties which God requireth of us but also to be zealous earnest and forward in performing them Tit. 2. 9. Zealous of good works So in Hearing of the Word Prayer Reading Meditation c. it is not enough that we do these duties but we ought to be very earnest forward and diligent in performance of them our hearts should be taken up with the care and earnest desire of performing them Thus it was with Christ's Disciples here They were so taken up with earnest desire and care to follow Christ that they forgot an ordinary business which they had to do which was to provide and take Bread sufficient with them to serve them in their Journey The like zeal and earnest affection should be in us in performance of holy and Christian Duties whereby God is glorified and our selves and others edified toward his heavenly Kingdom We should be so earnest and diligent in them that our hearts and minds should be greatly possessed and taken up with desire and care to perform them 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them or Be thou in these things that is Be wholly taken up with them Our Saviour was sometimes so earnest in teaching the People and so taken up therewith that he neglected his meat as we see Joh. 4. 31. So the People were sometimes so zealous and earnest to hear him and see his Miracles that they were content to go long hungry to that end Mat. 15. 32. They continued with him three dayes Fasting in the Wilderness Jam. 1. 19. Be swift to hear Use 2 Use 1. To reprove the coldness and negligence of many in performance of holy duties who have no earnest care or desire at all to such duties nor shew any zeal or forwardness in them but are careless and negligent of such Duties as Prayer Hearing Reading c. Their Hearts and Minds are not taken up with love and desire of holy Exercises How far from the zeal of Christ's Disciples Use 2 Vse 2. To stir us up to this zealous care and forwardness in performance of all Holy and Religious Duties our Hearts and Minds must be taken up with them To this end labour to love and delight in all such Holy Duties of God's Service as Prayer Hearing God's Word Reading c. and to find true comfort and sweetness in them then this will inflame us with great zeal and earnestness to perform them Observ 2 Observ 2. The Disciples here were far from distracting and troubling their minds with immoderate care of Earthly things insomuch that out of a desire to follow Christ they neglected and forgot to take Provision of Bread with them though they had but one Loaf left which should teach us after their example that we ought not to trouble or distract our minds with immoderate care of things of this Life as Meat Drink Raiment means to live upon
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
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
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
Eccles 5. 1. Be near or ready to hear and of the Apostle St. James 1. 19. Be swift to hear But in that many of them came out of curiosity to see and hear strange things or else to have their Diseases cured more then out of love to Christ's Doctrine this was their great fault which we must take heed of See then That we come not to the publick exercises of hearing the word of prayer receiving the Sacrament c. for sinister ends as out of curiosity to hear or see Novelties or for fashion or custom because we would be counted Professors but come to these exercises of Religion with desire of glorifying God by our conscionable obedience to these his Ordinances and our true love to them with an unfained desire to profit by them Finis Primi Capitis CHAP. II. Mark 2. 1 2. And again he entred into Capernaum after some Dayes and it was noised that he was in the House And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the Door and he Preached the Word unto them HAving finished the former Chapter Now I proceed to the handling of this second Chapter April 4. 1619. in which the Evangelist goeth on in setting down the History of our Saviour Christ's Life and Doings And in this Chapter we have five particular Histories recorded by St. Mark touching our Saviour Christ 1. His Preaching in a House at Capernaum Ver. 1 2. 2. His curing of one that was sick of the Palsie from the 3. Ver. to the 13. 3. His calling of Levi the Publican to be his Disciple or Follower Ver. 13 14 c. unto the 18. 4. A Conference held between Christ and the Disciples of John Baptist and of the Pharisees concerning Fasting From the 18. Ver. to the 23. 5. Lastly Our Saviour Christ's Apology or Defence of the Fact of his Disciples in plucking eares of Corn on the Sabbath against the cavil of the Pharisees From the 23. Ver. to the end of the Chapter Touching the first thing in this Chapter namely Christ's preaching in the House at Capernaum The Evangelist setteth down three things The first thing is Certain Preparatives which made way unto his Preaching As 1. His return into the City of Capernaum after some Dayes 2. The Fame or Report that went of his being in the House The second thing is The occasion of his Preaching which was the great Concourse of the People unto him into the House and before the Door of it so as there was no room c. The third thing is The Preaching it Self He entred into Capernaum after some Daies In the former Chapter Ver. 35. we heard that our Saviour went out of Capernaum that he might go and Preach in other Towns of Galilee Now the Evangelist sheweth that after he had spent some time how much or little is uncertain in going over those other parts of Galilee he now returned again to this City Capernaum being the chief Town in Galilee where our Saviour was more conversant then in any other Town in that Country and where he is also said to have had his Dwelling Matth. 4. 13. Therefore also Matth. 17. ult He paid Tribute as a Citizen c. And no doubt he was the more conversant in this City because it being a 〈◊〉 Place and a Town of great Trading and Resort by reason it stood near the Sea of 〈◊〉 he was likely to do the more good there by his Preaching and Miracles And it was noised Or Reported that He was in the House that is in the House where he had his Dwelling which is likely to have been a hired House and not his own because himself saith else-where That He had not where to lay his Head Matth. 8. 20. Though he came privately and secretly to this House yet his coming was taken notice of and the fame of it spread among the People Quest And straightway many were gathered together c. Quest. Whether did all this multitude come to Christ for a good End and out of true love to his Doctrine and Miracles and with desire to profit by them Answ Answ This is not likely for Luke 5. 17. it appears That many of those that came were Pharisees and Doctors of the Law out of every Town of Galilee Judea and Jerusalem Now there is no doubt but these came rather to cavill at Christ's Doctrine and Miracles or to take advantages against Him then for any good end It is likely also that many other came more for the Miracles-sake to have their own or their Friends Diseases cured or out of a vain curiosity desirous to hear and see new Matters than for any true love to Christ's Doctrine thus it is likely a great part of this multitude came for by-respects Nethertheless it is to be thought that many among them came for a good end even to profit by Christ's Doctrine and Miracles Howsoever their coming to Him was of it self commendable though the evil end for which many came was discommendable And he preached the Word That is the Word of the Kingdom or the Doctrine of the Gospel Observ 1 Observ 1. Though our Saviour were for a time hindred by the Concourse of the People from Preaching in any City as we heard on the last Verse of the former Chapter yet here we see that after some Dayes when he saw opportunity he returned into this City Capernaum to preach there Hence we learn That though we be constrained for a time by reason of some necessary hinderance to omit some good Duty yet we should afterwards return to it again so soon as we may conveniently A Minister that is hindred for a time from Preaching by some unavoydable impediment suppose it be Bodily sicknesse or the like yet he must return to the exercise of his Ministery so soon as that impediment is removed So a private Christian having been for a time necessarily hindered from performance of some good Duty as from publick hearing the Word receiving the Sacrament of the Lord's Supper or from Catechising his Family and praying with them yet he must return to the performance of these Duties so soon as opportunity and means is offered Some under pretence of being once hindered from performance of good Duties take occasion to give them over altogether but take heed of this and know that although God doth dispence with us for omission of Duty so long as we are hindered from it by an unavoydable impediment yet when that hinderance is removed he will no longer dispence with us but he calls for the Duty at our hands again and we must fear his displeasure if we neglect it Observ 2 Observ 2. It was noised c. Those that least seek after honour and glory amongst men are oftentimes most famous and renowned Our Saviour was far from seeking his own Glory and therefore he came privately into Capernaum and betook himself to his dwelling House
is into the Synagogue of the Pharisees as appears by the ninth verse of that Chapter And it is called their Synagogue because they did bear great sway and had Authority there to teach publickly Now into this Synagogue our Saviour entred at this time to Teach there publickly as may appear Luke 6. 6. He entred into the Synagogue and Taught A Withered hand Or a hand dryed up See Joh. 5. 3. 1 Kings 13. 4. Luke 6. 6. it is said His right hand was withered The meaning is that the naturall moysture of it being dryed up it was become dead and senselesse so as he had no use of it And this Affliction was the more grievous because it was his Right hand of which he should have had most use therefore the want of the use of it must needs be a great hinderance to him in the works of his Calling especially if he were a poor man that had no other means to live by but the labour of his hands Thus for the meaning of the Words in the first verse Not to insist upon the Circumstance of the place but to come to the second Circumstance the occasion of the Miracle viz. our Saviours entring again into the Synagogue of the Pharisees Observ Observ Here observe that although the Scribes and Pharisees had often before cavilled at the Doctrine and Miracles of our Saviour and he knew that they were still ready to cavill at them and unjustly to slander them yet he doth not for all this forbear to Preach and work Miracles and that even in the Synagogue of the Pharisees where they bore most rule and where he knew they would be present and therefore he now entred into this their Synagogue there to Preach and to confirm his Doctrine by this Miracle Whence we learn That the unjust and Malicious Cavills and exceptions of Wicked men against us for well-doing must not discourage or hinder us at all from doing our Duties but we must go on constantly and boldly in the performance of them notwithstanding all the cavills and unjust slanders with which wicked men labour to discourage and hinder us How often did the Scribes and Pharisees cavill at the Doctrine and Miracles of our Saviour and unjustly slander and accuse him for the same and yet he did not forbear to Preach and work Miracles no not then when the Pharisees and Scribes were present to see and hear what he did and spake So Luke 5. 17. As he was Teaching there were Pharisees and Doctors of the Law sitting by c. Though they were present to cavill as our Saviour knew well enough yet he did not forbear to Preach nor to Cure the sick of the Palsy at the same time Though the Prophet Jeremy was often slandered and falsly accused yet he did not forbear to Preach as we may see Jerem. 26. 11 12. c. Act. 2. 13. Though the Apostles were mocked at and accused as if they had bin full of new Wine when they Preached to the People in severall Languages yet Peter is not daunted thereby but stands up with the eleven and Preacheth Christ to the people So Act. 17. Though the Athenian Philosophers cavill at Paul and call him a babler yet he boldly preacheth to them and reproveth their idolatry ver 22. c. By these examples we see that the cavills and slanders of wicked men must not hinder us from doing well and from performing good Duties commanded us of God Let us then arm our selves before-hand against all such cavills and slanders of wicked men making this accompt that if we will do well we shall be evill spoken of by wicked and ungodly men for this hath ever been the property of such to speak evill of the things they know not 2 Pet. 2. 12. But we must pray unto God to give us Christian courage and that we may not fear the cavills and evill speeches or censures of wicked men which they give out against us for doing well but that we may contemn them and never regard them at least so far as not to be hindred by them from doing our Duties Eccles 11. 4. He that observeth the Wind shall not sow c. So he that regardeth evill speeches and censures of others shall never go on constantly in doing his Duty So much of the occasion of this Miracle Our Saviours entring into the Synagogue again Now follows the third Circumstance viz. the person on whom the Miracle was wrought One that had a Withered Hand Hence I might observe the fruit of sin in that it hath made mans body subject to such diseases and infirmities as this here mentioned But of this point see before in Chapter 1. Verse 34. It followeth Verse 2. They Watched him Diligently observed him whether he would heal him on the Sabbath because he had before healed some upon the Sabbath as is likely therefore they now watched to see if he would do so again that they might accuse him as a breaker of the Sabbath and so bring him into trouble and accuse him to be punished which shews their great Malice against him in that they watched him for this end Observ 1 Observ 1. Here we see the diligence of wicked men in compassing their wicked intents and purposes and in committing sin they watch and observe all opportunities and occasions of doing evill These Scribes and Pharisees how diligently did they watch our Saviour Christ and observe all his words and Actions at this and other times to the end they might get some advantage against him to accuse him So Luke 14. 1. When he went into the house of one of the chief Pharisees on the Sabbath day they watched him Luke 20. 20. The chief Priests and Scribes watched him and sent forth spies c. to take hold of his words that so they might deliver him to the Authority of the Governour Thus diligent they were in watching occasions to accuse him wrongfully And thus it is in other sins wicked men are very diligent in watching all opportunities to compasse them Job 24. 15. The Eye of the Adulterer waiteth for the Twilight saying No eye shall see me c. Prov. 7. 12. The Harlot lyes in wait at every corner to entice men to commit wickednesse with her So the Murtherer lyes in wait to shed bloud Prov. 12. 6. See Matth. 26. 16. So Psal 10. 9. The Oppressour lyeth in wait as a Lyon in his den to catch the Poor Reas 1 Reas 1. The Devill setteth wicked men on work about the compassing and committing of sin stirring them up thereunto by his wicked suggestions and he it is that causeth them to be so watchfull and diligent in the accomplishing of their wickedness As himself doth watch all occasions of doing evill and mischief so he provoketh wicked men to do the like Reas 2 Reas 2. Their Hearts are set upon sin c. Use 1 Use 1. See the wretched folly of wicked men being so watchfull and diligent in seeking occasions to
of Rome was at first a forward Professour of Christian Religion yet afterward fell away and became a wicked Apostate wilfully and maliciously persecuting the Truth which himself had once professed So Ecebolius c. Francis Spira So Those that received Seed in stony ground Luke 8. 13. The Reason of this Point There may be a fair shew of saving Grace in such as have no soundness of Grace at all in them Now where there is no truth or soundness of Grace there may be a good Profession outwardly for a time and yet afterwards a fearful Apostacy and forsaking of that Profession Note here that this total or final Apostacy or Falling from God and from the good Profession and Shew of Grace which hath once been made is to be understood only of Hypocrites and wicked men who were never yet effectually called Quest Quest May not God's Children fall from their first Profession and from the Grace which they have once been Partakers of Answ Answ Yes they may fall away as the Church of Ephesus Rev. 2. 4. But 1. Not totally or wholly but in some degree only They may slack their first love and zeal for the Truth and may grow more cold and backward in professing it but they do never wholly fall away so as to lose all Grace 2. They may fall away for a time but not finally they do at length by God's helping hand recover their former good estate Use 1 Use 1. Not to think strange if we see such as have made Profession to fall away It is no new thing but such as may be and hath often been Such Examples there have been alwaies It must not discourage us much less suffer our selves to be drawn away by their ill example We must be never the less forward because of so many back-sliders c. More Tares than Wheat c. It is no hurt but good to the Church to have Tares fanned from Wheat c. 'T is not enough that thou hast been a Hearer of the Word c. One may go further than so yet be an Hypocrite and fall away Non quaeruntur in Christianis initia sed finis Paulus malè coepit sed benè finivit Judae laudantur exor dia sed finis proditione damnatur Hierom ad Furiam Epist 10. Vse 2 Vse 2. To admonish all that have made Shew of Grace and have begun a good Profession of Christ not to rest secure herein but to labour for perseverance Joh. 8. 31. If ye continue in my Word ye are verily my Disciples The Mark of Christ's true Disciples It is nothing to begin well so have many done who have ended fearfully as Judas c. Take heed it be not so with us Be not so foolish as to begin in the Spirit and end in the Flesh Gal. 3. 3. Without Perseverance all good beginnings are utterly lost He that endureâ—h to the ead shall be saved Let us then look well to our standing 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall Hebr. 3. 12. Take heed there be not in any an evill heart to depart from the living God 2 Pet. 3. 17. Beware lest ye being plucked away with the Errours c. These are perillous and declining times foretold Mat. 24. 12. These times afford lamentable Examples c. Means and helps to Perseverance and to keep from Apostacy are these 1. Get soundness of Grace and rest not in a Shew of Godliness without the Power of it Labour for true Faith such as may unite us to Christ inseparably this will never fail Unbelief is a main cause of Apostacy Hebr. 3. 12. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall See that thou be built on the Rock c. else when the floods come c. 2. Carefully use all the means whereby we may be stablished in Grace and by which we may grow in it as the Word Sacraments Prayer Conference c. 1 Pet. 2. 2. Desire the sincere Milk of the Word that ye may grow by it Hebr. 3. 12. Take heed there be not an evill Heart c. but exhort one another c. 3. Be jealous over your selves and often sift and examine your spiritual estate how it stands before God whether we grow better or worse whether we go forward or backward As men of the World use often to cast up their accompts to see whether they thrive or decay in their worldly estate so must a Christian do And here it is not amiss to take notice of some of the principal marks and signs of Back-sliding and Apostacy in Grace and Profession of Religion As 1. Coldness or Luke-warmness in spiritual Duties as Hearing Praying Meditation performing these without feeling fervency c. Customary serving of God 2. A Willingnesse and Contentednesse to live without the effectuall and powerfull means of Grace as a profitable Ministry c. When men begin to fall from their Meat it is a sign of dangerous Sicknesse c. 3. Not profiting by the meanes of Grace publick and private as the Word Sacraments c. As when good Meat being taken in yet doth not digest c. Not to go forward is to go backward 4. Immoderate love and delight in earthly things as worldly profits pleasures c. The nearer men cleave to the World the further they depart from God as we see in Demas 5. Harbouring any one sin as Judas did Covetousness 6. No Reluctation against daily small sins and falls of Infirmity when such are swallowed without check and remorse of Conscience 7. Casting off former love to God's Children Demas as it is likely turning Apostate first forsook Paul Also forsaking the Communion of Saints seperating from the godly c. If we find these and the like evils in our selves and that we bear with them in our selves and resist them not or be not humbled for them c. Take heed for they are fearfull signs of a Declining in Grace and many times though not alwayes fore-runners of a total and final Apostacy c. Remember 2 Pet. 2. 21. Better not to have known c. Mark 3. 19 20 21. And they went into a House And the Multitude cometh together again so that they Nov. 21. 1619. could not eat Bread And when his friends heard of it they went out to lay hold on him for they said He is beside himself IN the former Verses we have heard of the Election of the twelve Apostles and of the Description of them by their several Names Now the Evangelist layeth down some Events or Consequents which followed after the choosing of them The Consequents are three 1. Our Saviour Christ's going home or into a House with his Disciples Ver. 19. Ad finem versus 2. The great concourse of the People to him unto that House in so much that they could not so much as eat Bread Ver. 20. 3. The ignorant and
perverse censure of our Saviour's Kinsfolks concerning him judging him as one that was beside himself and therefore going out to lay hold on him Ver. 21. They went into an House or they went or came home for it is most probable that this was that hired House in which our Saviour dwelt at Capernaum See Matth. 4. 13. and Matth. 9. 1. Of this before Chap. 2. Ver. 1. Object Object Matth. 8. 20. The Foxes have holes c. But the Son of Man hath not where to lay his Head Answ Answ It seems to be spoken Hyperbolically to shew the great poverty in which he lived that he had little or nothing of his own not so much as a House or Bed of his own to lodge in yet this hinders not but that he might have a hired House to dwell in Now unto this House or Home our Saviour did at this time return as it is likely there to refresh himself with bodily food and to take rest after his labours in Prayer and in choosing his Apostles as also in Preaching For this Return unto his dwelling-House was not immediately after the choosing of the Apostles though Mark for brevity sake mention it immediately after it but the Preaching of that large and excellent Sermon upon the Mount mentioned Matth. 5 6 7. Chapters and Luke 6. together with some other matters related by Luke did fall out between the choosing of the Apostles and this return of our Saviour unto his house in Capernaum as may appear by comparing this place with Luke 6. 17. See Kemnit Harmon cap. 51. pag. 283. Observ 1 Observ 1. In that our Saviour being wearied with prayer and with choosing his Apostles and with Preaching did now retire himself to his home in Capernaum to refresh himself with food and otherwise Hence we may observe that while he lived on eaâ—â—h he was not onely partaker of mans Nature but also of the infirmities of it as hunger thirst weariness c. Therefore he had need of refreshing after labour and of meat and drink to satisfy hunger and thirst in himself This shews the truth of his humane nature that he was a man like unto us in all things sin excepted Heb. 4. 15. Vse Use Comfort to the Faithfull in all their infirmities Christ having had experience of the like will succour and pitty them in theirs Observ 2 Observ 2. In that our Saviour Christ after the choosing of his Apostles took them home with him to his dwelling house as the words imply we may gather that the twelve Apostles after their election to that Office became part of Christ's Family living and dwelling ordinarily in the same house with him therefore it is said before ver 14. He ordained them that they should be with him that is live and dwell with him as his Family Therefore it is said Act. 1. 21. that he went in and out among them which phrase implies an ordinary conversing with them as with those of one and the same Family And hence it is that he used to pray with them in private as with those of his own Family as may be probably gathered from Luke 11. 1. Luke 9. 18. Quest Quest Whether did the Twelve Apostles live upon our Saviour Christ's charge and expenses in that Family Answ Answ It may appear Joh. 12. 6. and Joh. 13. 29. that they had a common purse or bag which Judas did bear who was as it were the Treasurer and Steward of that which was contributed unto our Saviour Christ and his Apostles by the Godly and Faithfull of those times and by this common purse it is likely our Saviour maintained himself and his Apostles which were as his Family So much of these words They came home It followeth Verse 20. And the Multitude cometh together c. The second Consequent that followed after the Election of the Twelve Apostles is The great concourse of the people to our Saviour being in the house to hear him and to see Miracles wrought by him insomuch that he and his Apostles could not have time to eat bread in the house which words argue that they now went into the house with a purpose to refresh themselves in their hunger and it is likely that it was about the ordinary time of eating and yet the people coming so fast upon our Saviour Christ for Doctrine and Miracles he so far yielded to their importunity and was so diligent and painfull in preaching to them and doing good by Miracles that he regarded not the satisfying of his hunger Observ Observ See here how diligent and Zealous we should be in performance of Christian Duties in our places and Callings especially the holy Duties of Gods Worship as preaching and hearing of his Word Prayer and the like We should be so diligent and forward in these Duties that we should rather neglect all other businesses and works then to neglect or omit these yea we should be content sometimes rather to neglect the ordinary refreshing of nature by meat drink sleep and the like means then to neglect Spiritual Duties of Gods Service when special occasion is offered to perform them Joh. 4. 31. c. When the Disciples requested him to eat he tells them he had meat to eat which they knew not of and ver 34. He shews them what meat it was My meat saith he is to do the Will of him that sent me and to finish his Work Act. 10. 10. Though Peter after Prayer was very hungry and would have eaten yet whilest the meat was preparing his mind was taken up with such earnest and serious Meditation of Heavenly things that he forgat his meat and fell into a Trance or Ecstasy before the meat could be made ready Matth. 15. 32. The people were so earnest in following Christ to hear him that they continued with him three dayes together Fasting in the Wilderness Matth. 6. 33. First seek the Kingdome of God and his Righteousness c. Use 1 Use 1. To reprove and condemn the sloathfullness and negligence of many in Holy Duties of Gods service They think the least time and pains spent that way to be enough and sufficient yea too much And thus it is with the best of us naturally We are too sloathfull in Spirituall Duties soon weary of well doing soon weary of Hearing Praying Meditation c. Soon weary of the Sabbath and ready to wish it gone and past like those covetous worldlings Amos 8. 5. that we may return to our earthly Affairs and businesses A small matter also is apt to hinder us from performance of such Duties and to cause us to omit them c. Vse 2 Use 2. To stir us up to more forwardness pains and diligence in all good Duties whereby God is Glorified and our own and others Salvation furthered especially the Duties of Gods Worship both publick and private Think no time or pains too much to spend in them 2 Tim. 4. 2. Ministers are to Preach the Word in season and out
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
this candle under a bushell nor in a dark lanthorn but set it on the candlestick and hold it forth that others may have benefit by the light of it Shew forth the fruits of thy knowledg in a holy life for an example to others and be ready to communicate thy knowledg to others by instruction as occasion is offered Consider to what end God hath given us knowledg and as it were lighted up this candle in our hearts and minds not that we should there hide and shut it up that it may not be seen but to the end that we should manifest this light to others for their good and benefit God hath made us Stewards of this and all other his graces bestowed on us not absolute owners or possessours therefore we must dispence them for the good of others and not keep them onely to our selves There is not gift or grace bestowed on us of God but our brethren have a right and interest in it as well as our selves though we have the possession yet the use belongs in part unto others So it is in this grace of knowledg Therefore all that have this gift must not keep it to themselves only but use it to the good of others Especially this concerns such as have charge of others being set over them to teach them as Ministers Parents and Masters of Families such must look to it above all that they put not their candle of knowledg under a bushell but that they shew it forth and let it shine to those of their charge both by giving them good example of life and also by being careful to instruct them in the Word of God Matth. 5. 14. Our Saviour saith his Disciples were the light of the world to shew them their duty which was to shine unto the world by the light of their doctrine and holy life So must every Pastor be the light of his People every Master the light of his Family c. And these must also look to it that they be shining and burning lights as it is said of John Baptist Joh. 5. 35. and not like a candle covered under a bed or bushell but set on a candlestick Doct. 2 Doctr. 2. In that the true knowledg of the Word is here compared to the light of a candle which is set up in the darkness of the night We may hence observe the excellent use and necessity which we have of this grace There is great use of a candle in the night-time to give light and to direct us in the businesses of our callings and in all employments which we take in hand and without such a light they cannot well be performed So this grace of knowledg and understanding in the Word of God is of singular and special use in our Christian life for the well ordering of it and without the light and direction of it we cannot rightly perform any Christian duties which God requireth of us Psal 119. 105. Thy Word saith David is a lamp or candle unto my feet and a light unto my path 2 Pet. 1. 19. The word of the Prophets is compared to a light shining in a dark place Psal 119. 130. The entrance of thy Word giveth light c. that is the entrance into the true knowledg of them Vse 1 Use 1. See by this the misery of those that live in ignorance of the Word of God destitute of this candle-light which should direct them in all their wayes and teach them how to order the whole course of their life Such walk in darkness not knowing whither they go nor what they do 1 Joh. 2. 11. A man travelling in a dark night through a dangerous and unknown way is in danger at every step to stumble and fall so those that live without this light or candle of knowledg in the Word to guide and direct their life are in continual danger of falling into sin and mischief Let all ignorant persons think of this and take heed of continuing in their ignorant estate Use 2 Use 2. See also the folly of such as contemn or set light by the knowledg of the Word not caring for it nor seeking after it but rather rejecting and putting it from them saying unto God with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is more folly than if a man that is in the dark should refuse the light of a Candle or Torch being offered him Take heed of such willfull ignorance Joh. 3. 19. This is the condemnation that light is come c. Use 3 Use 3. Pray unto God to inlighten our hearts and minds by his Spirit with the true and sound knowledg of his Word that this Candle may shine in us to direct us in the whole course of our life And use all good means to attain to this light Be diligent in attending on the publick Ministery which is as the Candlestick by which this Candle of the Word is held forth to us And withall search the Scriptures often and diligently by private reading which is a speciall means to gain knowledg and understanding in the Word It followeth Verse 22. For there is nothing hid which shall not be manifested c. This is a proverbial speech used by our Saviour at sundry times upon different occasions and therefore diversly applyed as we see by comparing this place with Matth. 10. 26. Luke 12. 2. In this place he applyeth it to his present purpose to prove that the Lord would not have such as are inlightned with the knowledg of his Word to hide this light but to shew it forth and to shine unto others by it This he proveth by this general sentence touching all things that are secret and hidden shewing that it is the Will of God that all such secret things should in their due time be made open and manifest whence he would have this inferred That though the knowledg of the Word be such a grace as is wrought by the Spirit of God in the secret closet of mens hearts yet God will not have them to hide and conceal this light in themselves but that they should let it shine to others He will have the knowledg of his Word manifested to those from whom it is yet hidden whom he hath appointed to save Doctr. Doctr. Now from hence the Point of Doctrine to be gathered lyeth plain in the words viz. That God hath so appointed that all things which are yet secret and hidden shall in their due time be laid open and clearly manifested This is sufficiently confirmed by this place and the other before mentioned therefore I will not stand upon further proof of it only note here for the right understanding of it that when it is said All secret things shall be manifested It is to be understood onely of those things which God in his wisdom thinketh fit and necessary to be revealed either for the setting forth of his own glory or for the salvation of his Elect
being set in place of Authority over them Thus Ministers of the Word have a special calling to reprove the faults and corruptions which they discern in their people 2 Tim. 4. 2. Paul bids Timothy reprove rebuke c. So also have Parents Masters Husbands to reprove the infirmities and faults of Children Servants Wives 2. When they see hope and likelihood of doing good by their Admonition and reproof as if the parties offending be such as are fit to be admonished or reproved by them and likely to take it well for ought they know to the contrary In this case every Christian is called to admonish or reprove Levit. 19. 17. Thou shalt in any wiserebuke thy Neighbour and not suffer sin upon him And Col. 3. 16. Teaching and admonishing one another c. These Precepts are generall belonging to all Christians and not onely to Ministers Parents c. Now for the right performance of this Duty of Admonishing or Reproving others these Rules are to be observed 1. This must be done in love and compassion toward the persons offending and not out of bitter passion much less in rancour or malice against them Levit. 19. 17. Thou shalt not hate thy Brother in Heart but shalt rebuke him c. Jud. 22. Have compassion of some c. 2. It must be done with the spirit of meekness especially in admonishing such as offend of weakness Gal. 6. 1. Brethren if any be overtaken in a fault ye which are Spiritual restore such a one in the Spirit of meekness c. 3. With Wisedome and discretion And this must be seen in two things chiefly 1. In making choice of the fittest time and season to reprove and that is when we perceive the party offending to be most tractable and willing to be admonished Prov. 15. 23. A word spoken in due season how good is it 2. In putting difference between the faults and Infirmities which we do reprove some are great Infirmities which are to be more sharply reproved some lesser which are more gently to be reproved 4. Joyn Instruction with Admonition Col. 3. 16. Object Object Against this Doctrine is 1 Pet. 4. 8. Answ Answ Though we are to cover others faults that is not blaze them abroad to others when there is no necessity so to do yet we ought to reprove them in some cases c. Use 1 Use 1. This condemneth the neglect of this Christian Duty of admonishing and reproving others faults and sins of Infirmity A duty greatly failed in by many Christians and yet such a duty as is of great use and profit being well performed Many excuses some do make for their omission of this Duty as that they know not how to admonish or reprove or that it will not be well taken that they shall get the ill will and displeasure of their friends or Neighbours c. But remember Eccles 11. 4. He that observeth the Wind shall not sow c. Where there is true love to the Soul of our brother or Sister and an unfeined desire to do them good by a Christian Admonition and Reproof all such frivolous excuses will easily be taken away Vse 2 Use 2. This also is for the reproof of those that take upon them to Admonish and reprove others for their Infirmities but not in due manner and so many times do more hurt then good Such are they who reprove others in Passion and Choler not in love and meekness or else undiscreetly and unseasonably or without putting difference between great and small faults or infirmities c. Use 3 Use 3. This also shews how great a sin it is to countenance and incourage others in their Infirmities as by winking at gross corruptions in others especially in their friends or by commending those things that are amiss in them or speaking too favourably of their infirmities c. Use 4 Vse 4. Be willing to be admonished and reproved by others c. Psal 141. 5. Observ 3 Observ 3. Further in that our Saviour here reproveth his Disciples for their timorousness in this danger We may hence gather that it is a fault and sin in Christians to be immoderately timorous and fearfull in times of trouble and daâ—ger Of this see before upon ver 38. in the Remedies against excessive timorousness The Reason why it must needs be a sin is because it is a fruit of infidelity and distrust of Gods Mercy and special Protection Vse Use See then that we ought not to bear with our selves in this fault and cortuption but to be humbled for it and to Pray and strive against it by all good means Mark 4. 40 41. And he said unto them c. VVEE have spoken of the fault or sin which our Saviour reproveth in his Disciples namely their excessive Aug. 20. 1620. and distrustful fear Now it follows to speak of the cause from which that timorousness proceeded which was want of Faith How is it that ye have no Faith He doth not mean they had no Faith at all but that their Faith was weak So Matth. 8. 26. O ye of little Faith And so we are to take the words here How is it that ye have no Faith That is How is it that your Faith is so weak and small Doctr. Doctr. Hence gather that timorousness in time of trouble and danger proceedeth from infidelity as an effect and fruit of it Matth. 14. 31. When Peter walking on the Sea and beginning to sink was afraid Christ reproveth him thus O thou of little Faith wherefore didst thou doubt Therefore also the fearful and unbelieving are coupled together Revel 21. 8. to shew that excessive fearfulness is a fruit of unbelief or infidelity So when Peter for fear denyed Christ weakness of Faith was the cause as may be gathered Luke 22. 32. Now for the better conceiving of this point we must know that there is a twofold infidelity The first is that which is opposite to all Faith and excludeth it And this is in the wicked and unregenerate that have no Faith at all The second is that which is opposite to a strong Faith or to a high degree and great measure of Faith and this kind of infidelity is in many true believers and good Christians See Mark 9. 24. Now this immoderate timorousness which we speak of doth alwayes proceed from one of these two kinds of Infidelity that is to say either from want of all Faith as in the wicked and unbelievers or else from weakness of Faith as in some good Christians and as in these Disciples of Christ here mentioned Reason of this Doctrine All true courage and boldness in times of trouble cometh from faith We must first be perswaded by faith of Gods love to us in Christ and consequently of his special protection in times of danger before we can shew any Christian courage at such times 1 Joh. 5. 4. This is the victory c. Therefore on the other side the want or weakness of this faith must
People of Genesareth do testify their Faith in Christ by the fruits of love and mercy to their sick Friends and Neighbours Hence gather that true Faith will shew it self in fruits of Love to others that have need of the fruits of our Love Gal. 5. 6. Faith worketh by Love 1 Tim. 1. 5. Charity proceeds and flows from Faith unfeigned Reas Reas Such as are by Faith perswaded of God's Love and Mercy in Christ cannot but love God again and their Brother in and for God and so they cannot but be ready to shew fruits of Love to their Brother for the Lord's sake Vse Use Examine the soundness of our Faith by our true Love and fruits of our Love and Mercy to others 'T is in vain to profess Faith in Christ if we shew it not by Love to our Brethren Jam. 2. 14. What doth it profit though a man say he hath Faith and hath not Works Can Faith save him If a Brother or Sister be naked and destitute of daily Food and one of you say Depart in peace c. notwithstanding ye give them not What doth it profit Particular Observations 1. In that this People shew their Love by bringing the sick unto Christ to be healed we learn that it is a duty of Love and Mercy which we owe to such as are in misery and affliction to afford them our best help and succour whether it be in outward or inward Affliction 1. In outward as in bodily Sickness Pain Poverty c. we are to use all good means for the helping easing and comforting of them 2. In inward Affliction of Mind and Conscience by reason of sinlying heavy upon them We are in this case especially to be helpful to them all that we can Especially we are to afford our help to those that are most near and dear to us to whom God hath tyed us by some special bond of Alliance Kindred neer Acquaintance c. Prov. 17. 17. A Friend loveth at all times a Brother is born for Adversity Job 6. 14. To him that is afflicted pity should be shewed from his Friend Reas 1 Reas 1. We profess to be fellow-Members of the same mystical body of Christ which is the Church And therefore as in the naturall Body the severall Members have care one for another to help each other so should it be between Christians See 1 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reas 2. We our selves are subject to like Afflictions Hebr. 13. 3. Remember them which suffer Adversity as being your selves in the Body Therefore as we would be glad of help from others so should we be willing to assist others Quest Quest How are we to help such as are in misery and affliction Answ Answ 1. By our Prayers unto God to give them Strength Patience Deliverance and to sanctify to them all their troubles c. As this People of Genesareth besought Christ for the sick as is said afterward Jam. 5. 16. Pray one for another that ye may he healed So in all other Afflictions of our Brethren and Sisters we should strive with them by our Prayers to God for them David did this for his Enemies Psal 35. 13. How much more should we for our Friends c. As in our Saviour's time the friends of the sick and of such as were in other miseries brought and led them to Christ with their hands and arms so should we present the afflicted estate of our Brethren unto Christ by our Prayers c. 2. We are to help the afflicted by comforting and strengthning them in their troubles that they may be better able to bear them in due manner with Patience Contentedness c. Isa 35. 3. Strengthen 〈…〉 hands and comfort the feeble knees Say to them that are of a fearfull heart Be strong fear not c. 1 Thâ—â— 5. â—4 Comfort the feeble-minded And to this end we are to visit and come to such as are in Affliction 〈…〉 is offered Mat. 25. When I was sick and in prison ye visited me c. 3. We are to help the afflicted by our best Advise Counsel and Instruction advising and teaching them the best we can how to bear their troubles and how to make use of them 4. We are to provide for them the best outward means of comfort and help which are in our power so far as our Calling requireth especially for those to whom we are in special manner obliged So in time of sickness we are to provide for them necessary Physick and Diet c. As the friends of the sick brought them to Christ and besought him for them c. Vse 1 Use 1. Reproof of such as shew little or no Love or Mercy to others in Affliction outward or inward If themselves be well and in ease health and prosperity let others sink or swim c. But woe to such Amos 6. 6. Some know not how to pray for themselves in trouble much less for others Others come not at their friends and neighbours in sickness and other distresses to comfort them or to instruct or advise them c. Like Swallows which are with us in the Spring and Summer but leave us in Winter See Job 6. 15. My Brethren dealt deceitfully as a Brook c. Others have no care to provide outward helps and comfort for such as are in misery as in sickness c. not for those of their Charge and of their own Families as Husbands Wives Children Servants No care so much as to send to the Physitian for them till they be past Recovery More merciful they are to their beast if it be sick than to their sick Children Servants c. How dwelleth the Love of God in such as shew so little Love and Mercy to others How should they look to find mercy with God and with men in their own miseries when they shew none to others Such do verify that of Solomon The mercies of the wicked are cruell Prov. Vse 2 Use 2. Let us be moved to shew more Love and Mercy to such as are in misery and Affliction remembring that we our selves are in the body and therefore liable to like miseries c. As therefore we would find help in our own troubles so let us help and comfort others as we are able by our Prayers to God by our Advice and Counsel c. Remember that Friend and Brother is born for Adversity Observ 2 Observ 2. In that this People were so diligent and took such pains to run through the Country and to bring the sick in their beds unto Christ Observe that true Christian Love is diligent and painfull in doing Duties and Services of love to others as occasion is offered See this before Chap. 2. 3. Observ 3 Observ 3. In that they took the Opportunities of time and place to bring and present the sick unto Christ we may learn That we ought wisely to observe and take the best opportunities of
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
4. Their forgetfulness of the two former Miracles of Christ so lately wrought in feeding 5000 Persons with 5. Loavs at one time and 4000 with 7. Loavs at another time Ver. 18. Do ye not remember when I brake the five Loavs c. Before I speak of the particular faults reproved first we may gather some matter of Instruction from Christ's Reproof in general Observ 1 Observ 1. That we are not to let others alone in their Corruptions and Sins but to admonish and reprove them for the same as occasion is offered and so far as our Calling will warrant us Our Saviour perceiving his Disciples to be faulty and to offend by ignorance infidelity c. le ts them not alone in these Sins and Corruptions but admonisheth and reproveth them and that sharply according to the nature and quality of their offences So at other times he used to do as Chap. 4. Ver. 40. when they were too fearfull of being drowned in the Storm he reproveth their timorousness and infidelity saying Why are ye so fearfull How is it that ye have no Faith So Matth. 15. 16. he reproved them for being so dull and hard to conceive his Doctrine saying Are ye also yet without understanding c So Luke 24. 25. he reproved the ignorance and infidelity of the two Disciples which journyed to Emmaus O Fools and slow of heart saith he to believe all that the Prophets have spoken c. So Matth. 16. 23. he sharply reproved Peter for going about to disswade him from going up to Hierusalem to suffer Death Now by this his own practice he would teach us our Duty not to let others alone in their Sins and Corruptions though they be faults of ignorance or infirmity nor altogether to wreak at them but carefully to admonish them yea and reprove them sharply if need be for the same Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault c. Ephes 5. 11. Have no fellowship c. but reprove them 1 Tim. 5. 14. Warn them that are unruly Reas 1 Reas 1. It is a duty of Christian love thus to admonish our Brethren of their Corruptions Levit. 19. 17. Thou shalt not hate thy Brother in thy heart Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Reas 2 Reas 2. It is a good means to reform and redress the Corruptions that are in others c. A means to bring them to more thorough sight of their sins and so to humble them and to cause them to renew their Repentance Therefore Matth. 18. 15. If he hear thee thou hast gained thy Brother Reas 3 Reas 3. Such as do not admonish others do become guilty of their Blood Ezek. 3. Quest 1 Quest 1. Whether are we to reprove all Faults and Corruptions which we see or know to be in others Answ Answ Not so for some smaller and lesser Infirmities may be covered and passed over in love namely such as the party offending is already much humbled for in himself and such as are not openly offensive or scandalous to others 1 Pet. 4. 8. Love shall cover a multitude of Sins And Prov. 19. 11. It is a mans Glory sometimes to pass over a Transgression Quest 2 Quest 2. Whether doth this duty of Admonishing and Reproving of Sin in others concern all Christians Answ Answ Yes it is a duty binding all to performance as occasion is offered and within compass of their Calling And therefore the Precepts given in the Word of God touching practise of this Duty do run generally and indefinitely as we have heard before Yet chiefly and principally this Duty is required of such as have speciall Charge of others as Ministers Parents Masters of Families Husbands c. Quest 3 Quest 3. When or in what Case have all Christians a Calling to reprove sin in others Answ Answ Whensoever there is likelyhood or hope of doing good by such an Admonition or Reproof when there is hope of Glorifying God or of doing good to the party offending which may the better appear and be known by weighing all Circumstances of Time Place and Person when where and to whom the Admonition is to be given Vse 1 Use 1. To condemn the great neglect of this so necessary and profitable a Duty of Admonishing and Reproving sin in others A Duty much neglected among Christians now a-dayes and that not onely by the common sort but even by some of the better sort some are so far from conscionable practice of this Christian Duty that they know not how to perform it in any sort as is fit others think it is a Duty that concerns them not but put it off to Ministers Some can talk of others Faults and Corruptions and censure them behind their backs but have not the charity to Admonish them c. Men have vain excuses to hinder them in this Duty They are afraid they shall be counted medlers or busie-bodies or that it will not be well taken or that they shall lose a Friend and purchase ill will to themselves And so under pretence of these or the like excuses they suffer others to go on in known and manifest sins using no means to reclaim or reform them as they should do by Christian Reproof or Admonition They suffer the guilt of sin to remain upon the conscience of their Brother for want of love and care to tell him of his fault and offence in due manner Contrary to that Levit. 19. 17. Thou shalt not suffer sin upon thy Neighbour This great neglect of the duty of Admonition and Reproof is one main cause of so many grosse Corruptions and scandalous Sins remaining unreformed in many Christians now a-dayes A great cause of the abounding of sin amongst us Use 2 Vse 2. To stir us up to make Conscience of this Christian Duty of love to others as occasion shall be offered viz. of admonishing and reproving sin in others not suffering our Brethren to go on in known and manifest sins but using means to reclaim them admonishing them of their offences and reproving them if need be thereby to bring them to a sight of their Sins and to true Repentance And here we must not suffer small matters to hinder us in performance of this Duty Eccles 11. 4. He that regardeth the Winds shall not Sow and he that regardeth the Clouds shall not Reap Especially such as have charge of others Souls as Ministers Parents Masters c. Rules to be observed for the right performance of this Duty of admonishing and reproving Sin in others 1. The matter of reproof is to be taken out of the Word of God or to be grounded on the same Col. 3. 16. 2. It is to be done out of love and compassion to the Soul of our Brother that is out of a true and unfained desire of his Good and Salvation and with mercy and pitty towards him in regard of his sin and not out of spleen malice
mervail if such ignorant People hold many gross Errours and absurd Opinions contrary to the Word of God no mervail if they have many superstitious and popish conceipts from which they cannot be weaned so long as they live in gross Ignorance of the Scriptures by the Knowledge where of their minds should be enlightned to see and discern such Errours that they might avoid them Use 3 Use 3. Teacheth us what to do if we would be kept and preserved from Errours and corrupt Opinions in Religion Labour for sound knowledge in the Scriptures which are the onely perfect rule and direction to lead us into all truth and to discover Errours to us and so to keep us from being seduced by them c. To this end come duly to the publick Ministry attending upon it on all occasions search the Scriptures also daily in private Joh. 5. 39. and pray unto God to open our Understandings c. See Luke 24. 45. Mark 8. 29 30. And he said unto them But whom say ye that I am c May 29. 1625. OF our Saviour's first Question moved to his Disciples touching the Opinions which others held of Him ye have heard and of their Answer thereunto Now followeth his second Demand touching their own Opinion and Perswasion But whom say ye that I am And their Answer to it Peter answered Thou art the Christ Having before examined them touching the erroneous Opinions of the People and they having told him what the People held of him He doth not here rest but further questioneth with them about their Faith and Perswasion of Him thereby implying that although it was good for them to take notice what others held of Him yet that they were not to rest therein but to look chiefly to themselves and their own Faith touching his Person In the word Ye there is an Emphasis q. d. True it is that others do hold such erroneous Opinions of me That I am either John Baptist risen or Elias c. But this is nothing to you who have had better means to know me and to be grounded in the true Faith of my Person Therefore let me know what Ye say c. ye that are my Disciples and Followers and so have been for a good time hitherto living and conversing with me hearing my Doctrine seeing my Miracles c. Observ 1 Observ 1. Here is a good ground and warrant for the use and practice of Catechising that is of instructing those of our Charge by way of examination and questioning with them in points of Christian Religion and requiring Answers of them Our Saviour here did examine his Disciples and catechise them in a main point of Religion touching his Person what they did believe concerning Him This teacheth the necessity and profitablenesse of this exercise of Catechising those of our Charge by examining or asking questions of them in matters of Religion especially in the main and fundamentall points of it See then how fit for all that have charge of others Souls diligently and constantly to use this kind of instruction and teaching of those of their charge by examining or asking Questions and requiring Answers of them in the main and most necessary points of Christian Religion For Ministers to use this kind of Catechising and Instruction of their People especially of the ignoranter sort by demanding Questions and requiring and hearing their Answers touching the Knowledge and Faith which they have in the grounds of Christian Religion and that both in publick and private as occasion is offered Touching publick Catechising by Ministers in the Congregation it is a most antient exercise used in all Ages of the Church as might be further shewed but I will not here insist upon it Touching private Examining and Catechising by Question c. it is also very profitable to be used by Ministers as occasion is offered Acts 8. 30. Philip did question with the Eunuch about the meaning of a speciall place of Scripture which he was reading privately as he rode in his Chariot Neither is this Exercise of private Examining and Catechising those of our charge to be used onely by Ministers of the Word but also by all that have charge of others Soul as by Parents and Masters of Families c. Deut. 6. 7. Thou shalt teach these words diligently to or whet them upon thy Children c. This cannot be better done than by often examining them touching the knowledge they have of the Word of God and taking occasion thereby further and further to instruct them The Houses of antient Christians in the Apostles times were called Churches because they had such Religious Exercises used in them as were used in the solemn Meetings of the Church among which Catechising was one Vse Use To commend to us the diligent and constant practice of this exercise of Catechising and examining those of our charge in the main Points of Christian Religion and to stir us hereunto Ministers to use this exercise both in publick and private as occasion is offered So Parents and Masters of Families to set apart some time to perform this Duty in their private Houses to examine and ask questions of their Children and Servants touching grounds of Religion c. This is a very profitable course both for the grounding of your Children and Servants in the knowledge of Christian Religion as also to stir them up to labour more and more for further growth therein by discovering their wants and weakness of knowledge unto them Observ 2 Observ 2. That in matters of Religion we are not to rest or rely upon the Faith or Opinions of others or to tye our selves thereunto but look to this That we our selves do believe and hold the sound Truth agreeable to the Word of God Our Saviour asketh his Disciples not onely what opinions others held of Him but what themselves did believe and were perswaded of in this matter But whom say ye that I am Hab. 2. 4. The just shall live by his Faith that is by his own Faith Every one must have a Faith of his own whereby to believe and be perswaded in himself of the Truth in all matters of Faith and Religion and whereby to rest and rely upon God and the truth of his Word and Promises in all Times and Estates Rom. 14. 5. The Apostle having mentioned the different opinions of Men touching the use of things indifferent concludeth thus Let every one be fully perswaded in his own mind Reason Reason We cannot be justified and saved by the Faith of others but every one must be justified and saved by his own Faith ut suprà Hab. 2. Ergo every one must have a true Faith of his own and in himself See Rom. 1. 12. Vse 1 Vse 1. To confute the Popish Doctrine of implicit Faith that it is sufficient to Salvation to believe as the Church believeth though a man have no particular Knowledge or distinct Faith of his own This Faith is commended and justified by
such remain grosly ignorant in matters of Religion even in the most common and easy Principles of it seeing they refuse the means of being better instructed Besides that hereby they greatly dishonour God and shew contempt of the Authority of those that are set over them in place of Government Again this also reproveth such as being called before such as are in place of publick Authority to give an Accompt of their Faith and Religion do refuse to do it either through shame or fear of Mens displeasure or do for these or the like causes dissemble their Faith and Religion A great dishonour to God and betraying of his Truth Observ 2 Observ 2. In that the Disciples did here make outward Confession of their Faith unto Christ requiring them so to do we learn that true Faith must not lye hid in our hearts but it must be outwardly confessed to others and before others as occasion is offered and so often as we are thereunto called Rom. 10. 10. With the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Mat. 10. 32. Whosoever shall confess me before men him will I also confess before my Father which is in Heaven But whosover shall deny me c. For this cause Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession to shew that we are not onely to believe in him by Faith but also to make outward Profession of this Faith before men when we are thereunto called 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God Thus have the Saints of God used to make outward Confession of their Faith before men when they had a Calling so to do Mark 9. 24. So the Apostles being brought before Authority confessed their Faith as Paul before Agrippa and Festus Act. 26. So the Martyrs as Steven and others that followed him whence they were also by the ancient Fathers called Confessours yea Christ himself before Pontius Pilate witnessed a good Confession 1 Tim. 6. 13. Quest Quest. When are we called to make outward Confession of our Faith before men Answ Answ 1. When such as have Authority over us do demand of us an Accompt of our Faith ut suprà dictum 2. At other times when there is hope and likelihood of glorifying God and edifying others thereby for otherwise it is better to be silent than to make any such outward Profession As if it be before malicious professed enemies and scoffers at Religion here is no fit time or place to make Profession of our Faith but we more glorify God by silence Mat. 7. 6. We are forbidden to cast Pearls before Swine c. Use 1 Use 1. To reprove such as fail in this excellent and necessary duty of making outward Confession of their Faith before others as occasion is offered Some think they may keep their Religion and Faith to themselves and need not make any outward Profession of it to others but here we see the contrary It is not enough to believe with the heart but there must be also Confession with the mouth Others are afraid to confess their Faith in Christ before such as are Enemies of Religion lest it endanger their liberty goods or life This was the Sin of Peter into which he fell through infirmity denying and forswearing Christ to save his own life The like have others done in time of Persecution Others are ashamed to make Confession of their Faith before men lest it be some disgrace or discredit to them See Joh. 12. 42. Let such consider what our Saviour saith in the last Verse of this Chapter Whosoever shall be ashamed of me and of my words in this sinfull Generation of him shall the Son of Man be ashamed when he cometh in the Glory of his Father with the holy Angels Others are ignorant and know not how to make Profession of Christ or of their Faith when it is demanded Vse 2 Use 2. To exhort us to make Conscience of this Christian duty of confessing and professing our Faith before men so often as good occasion is offered and we have a Calling to it yea though it be with hazard of our goods liberty or life it self in case we should be called before such as are the professed enemies of the Goâ—pel and of Christ yet we must not shrink from our Profession for fear of their displeasure or of any Punishment they can impose on us but we must witness a good Confession Rules for the right performance of this Duty of outward confessing our Faith 1. It is to be done with Christian wisdom and discretion observing due circumstances of time place and fit Persons before whom we do it 2. To be done with spiritual boldness and freedom of Speech not being daunted or dismayed herein by the faces of men that are enemies of the Truth though never so great Examples of this courage and boldness we have in sundry of the Martyrs 3. This Confession must come from inward truth and sincerity of heart aiming at God's Glory and the good of others it must not be in Hypocrisy aiming at our own praise credit or advantage 4. It must be done with the Spirit of meeknesse and mildnesse and not in distempered Passion or heat of Contention 5. It must be with fear and reverence of the Maâ—esty of God before whom we stand and with reverent regard of his truth which we make profession of 1 Pet. 3. 15. with meekness and fear Mark 8. 29. And Peter answereth and saith unto him Thou art the Christ. â—une 19. 1625. NOw followeth the matter confessed Thou art the Christ Doct. 1 Doctr. 1. That Jesus the son of the Virgin Mary is the Christ or true Messiah that is to say that special and singular Person ordained of God to be the Mediator between God and Us and to be the Redeemer and Saviour of Mankind This is the main truth believed and professed here by Peter for the rest of the Apostles Thou art the Christ that is to say Thou who hast avouched thy self before to be the Son of man for so our Saviour did Matth. 16. 13. Whom say the People that I the Son of man am art the true Christ oâ— Messiah ordained and sent of god to execute the Office of a Mediator in redeeming and saving Mankind The same truth also they had before this time made Profession of Joh. 6. 69. We believe and are sure that thou art that Christ the Son of the living God Yea this some of them did believe and profess at the time when they were first called to be Christ's Disciples as may appear Joh. 1. 41. Andrew so soon as he began to follow Christ finding his Brother Peter tells him thus We have found the Messiah which is
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
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
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
2. By blessing and praising God in time of trouble as well as in prosperity as Job did and 1 Thess 5. 18. In every thing give thanks Not that we are to give thanks for Afflictions simply considered in their own Nature as fruits of Sin for so they are evil and to be abhorred but that we are to bless God for his Fatherly care and providence in sending and disposing all troubles for our good Use 1 Vse 1. See here again how hard a matter it is to be a good Christian in practice For as the former duty of denying our selves is very hard and difficult to practise as we have heard so also is this of bearing the cross especially this willing and cheerful suffering of all troubles imposed on us of God this voluntary yielding and resigning up our selves to the Will of God in suffering all Afflictions yea the most sharp and grievous Oh how hard is this to Flesh and Blood How hard to Nature which of it self abhorreth and shunneth the cross as an enemy to it as we see in Christ himself whose humane Nature though without sin yet shunned death Hebr. 5. Now if it were so hard and tedious to Christ's Nature to suffer How much more to our corrupt Nature to yield to the Cross and to take it up and bear it cheerfully Hebr. 12. 11. No chastening for the present seemeth joyous but grievous The voluntary suffering of Afflictions is not only a thing hard and difficult or rather impossible to the meer natural man but also to the very Saints of God being in part regenerate Therefore even they do sometimes discover great unwillingness and loathness to take up the cross as we heard before in Peter and as we see Joh. 21. 18. When thou shalt be old thou shalt stretch forth thy hands and another shall gird and carry thee whither thou wouldest not Now then this duty of taking up our cross being so hard and difficult as well as the former of denying our selves both these together must needs be much more hard to practise And if these two be so difficult then how much more hard to practise all other Christian duties See then that it is no easy matter but very hard to be a Christian indeed that is to live the life of a good and sound Christian which must cause us to shake off security and with fear and trembling to work out our Salvation as hath been before shewed Object Object Matth. 11. 30. Christ saith his yoak is easy c. and 1 Joh. 5. 3. His Commandments are not grievous Answ Answ To the regenerate man so far forth as he is regenerate and sanctified Christ's yoak is easy because the Spirit of God dwelling in him doth enable him to bear this yoak making that become easy and pleasant which in it self is so hard In this sense also the Commandments of God are said not to be grievous But in respect of our corrupt Nature which of it self rebelleth against the Will of God Christ's yoak is not easy but very hard to bear and that not onely to the meer natural man void of Grace but even to the Saints of God so far as they are in part unsanctified the Spirit is ready but the Flesh weak Vse 2 Use 2. For Reproof of such as suffer crosses but it is unwillingly and against stomack with much repining murmuring and impatiency under the hand of God They draw back and are loath to yield their necks to this yoak of Afflictions especially such as have not been used to this yoak nor acquainted with it formerly How loath and unwilling are such to take it upon them This appears by their murmuring and discontented Speeches and by other impatient behaviour in sickness and other crosses c. yea some are so impatient and unwilling to suffer that they stick not to use unlawful means to be delivered out of trouble they will seek to Wizzards that is to the Devil if they be taken with a strange sickness all their care and desire is to be out of troubles This shews how loath and unwilling many are to bear the hand of God in time of affliction Such may be said to bear crosses but not to take up their cross they suffer it but it is sore against their wills because they cannot be rid of it Their patience is perforce and so no true patience no better than the patience of the Devils and damned in Hell who suffer misery and torment against their Wills being forced to it So these c. like rebellious Children suffering the Rod. Such patience God accepts not because it is not joyned with willing obedience and submission to his hand as it ought to be nay it is nothing else but Rebellion and Disobedience against God which as it is offensive to God so also hurtful to the Persons themselves who thus rebell against God and shew such unwillingness and impatiency For by this means they aggravate their own crosses making the burthen of them much heavier than it would be yea they add Affliction to their own Affliction and so by suffering unwillingly they suffer two crosses in stead of one God hath laid one upon them and they lay another and a worse upon themselves Think of this all such as are so unwilling to bear Crosses patiently c. that it may humble them for this Rebellion against God's hand and cause them to take heed of it and to strive against it for time to come especially seeing it is not only dishonourable to God but also hurtful to themselves c. Use 3 Use 3. To exhort and stir up to this willing and chearfull submission of our selves to the bearing of all Crosses and Troubles imposed on us by the hand of God Not onely to bear our Cross but to take it up and bear it that is willingly contentedly and chearfully to bear it This is true Christian patience and acceptable to God when we suffer willingly in way of ready and chearfull obedience to his Will and not by compulsion thereunto The matter is not what we Suffer but how we Suffer whether willingly and in way of free Obedience to the Will of God This is all in all in the bearing of Crosses to bear them willingly and contentedly not as a tedious burden laid upon us but rather as a sweet and pleasant yoke put upon us Labour then for this willingness and chearfulness of heart and mind in suffering all Afflictions This is acceptable to God and will bring comfort to our selves in Suffering and without this there can be no true comfort in bearing the Cross till we come to bear it willingly and chearfully in way of obedience to God This is the way to sweeten this bitter Cup of Afflictions the way to make this burden leight and this yoke of Christ easy to us As contrà when we Suffer unwillingly and with murmuring and impatiency this doth aggravate the Cross c. The more willingly we suffer the more leight
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
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ— a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ— with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
better admonish and stir them up to diligent attention and serious consideration of thoâ—e things which he was about to speak and do 2. Because they were all faulâ—y and tainted with Pride and Aâ—bitious desire of preheminence one above another as they shewed themselves to be by their private disâ—utaâ—ion about Primacy in the former verse and so all had need to be adn onished of that sin and to be taught the contrary practice of true Humility therefore he calls them all to him Observ 2 Observ 2. See that all such as are guilty of sin and have need of â—race or of further growth in Grace should be ready and forward to hear the Word of Christ whereby their sins may be reproved and they stiâ—red up to the practice of the contrary Grace and of all good Christian Dutie which therefore shew â—how needfull it is for all sorts of Christians to be heâ—rers of the Word and Doctrine of Christ yea to be forward to hear it on all occasions forasmuch as all are guilty of sin more or less yea of many corruptions and all have need of Grace at least of further growth therein Therefore all have need to be hearers of Christ's Word and Doctrine Preached by his Ministers even the best Christians â—ust be forward to hear it even such as have greatest Knowledg and greatest measure of Grace already c. 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Now followeth the Matter it self which our Saviour now taught unto his Twelve Disciples being thus called together unto him viz. the doctrine of true humility which first he teacheth them by way of precept in this Verse If any desire to be first That is do desire and seek true honour preheminence and dignity above others For the better conceiving hereof know That these words are two wayes interpreted Some take them to contain a threaâ—ening of punishment to such as do ambitiously seek preheminence above others in this world That such shall by the just Judgment of God be greatly abased and be made of no account even as servants unto all others And this is true in it self that it shall be so But I take it not to be the proper meaning of these words But rather that they do contain an Admonition or Precept of our Saviour Christ by which he sheweth what is to be done or what course is to be taken by every one that doth desire and seek true honour and dignity viz. That he must abase and humble himself even below or beneath all others in his own opinion and account of himself and in his behaviour and practise towards others So Matth. 20. 26 27. The same shall be last of all Or let him be last of all For so some do translate the words as Beza Jansen c. and that I take to be the best translation of them Let him be last of all That is to say Let him become the lowest meanest and basest of all other men in his own estimation and account and in his behaviour and practise towards all others let him shew it And servant unto all A further Expositson of the former words shewing what it is to become the last of all namely to submit himself so far both in his opinion of himself and in his carriage and practise toward others as to make himself even a servant unto others though not simply and absolutely yet in soâ—e respect namely in way of seeking and procuring the good of others by all means not refusing or disdaining to do the meanest duty or service of love for the good of others See also Mar. 10. 43 44 45. for confirmation of this Exposition Observ 1 Observ 1. In that our Saviour purposing to reform the sin of ambition in his Disciples in seeking preheminence one above another doth to this end teach the contrary practise of humbling and abasing themselves one towards another c. hence we may gather That it is a good remedy and means to reform any sin or corruption in our selves to labour and strive to the practiâ—e of the contrary grace or vertue Hence it is that in Scripture oftentimes where we are dehorted from any vice or sin we are in the same place immediately exhorted to the practice of the contrary Vertue or good Duty So Ephes 5. 25. Putting away lying speak every man truth with his neighbour And Verse 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers And Verse 31 32. Let all bitternesse and wrath and anger c. be put away from you with all malice And be ye kind one to another tender-hearted forgiving one another c. Rom. 12. 16. Mind not high things but condescend to men of low estate 1 Thess 4. 3 4. This is the Will of God even your sanctification that you should abstain from fornication That every one of you should know how to possess his vessell in sanctification and honour Hebr. 13. 5. Let your conversation be without covetousnesse and be content with such things as ye have Thus where the practise of any sin is condemned we are strired up to put in practise the contrary grace and vertue to shew that the latter is a remedy against the former As in bodily diseases contraria contrariis curantur c. So here Vse Use Let us then use this remedy and means for the better subduing and mortifying of such sins and corruptions as we feel in our selves strive by all means unto the practise of such Christian Graces and Vertues as are most opposite and contrary to the sins we are given unto If thou be given to covetousnesse to anger pride impatiency uncleannesse c. labour and pray for contrary graces to these sins To this end take spiritual notice of thy personal sins c. Observ 2 Observ 2. The best way for a Christian to attain unto true honour dignity and preferment above others is by the practise of true humility in humbling and abasing our selves in this world The way to be first in true honour and dignity is to become last by humility that is to make our selves the lowest and meanest by practice of true humility Prov. 15. 33. Before honour goeth humility and Matth. 23. 12. He that humbleth himself shall be exalâ—ed and Luke 14. 7. To this purpose our Saviour put â—orth a Parable to those which chose the highest rooms at the Feast When thou art bidden to a wedding â—it not down in the highest room but in the lowest that thou mayst after be advanced by the Master of the Feast Then he addeth that sentence again Verse 11. For whosoever exalieth himself shall be abased and he that humbleth himself shall be exalâ—ed which shews That true humility is the way to true honour and preferment Now this is true of all true honour and preferment both in this world and in
of Heaven Use 2 Use 2. To stir us up every one to labour and use all means to attain to this excellent Grace of true Humility that by it we may become like unto Children yea to little Children resembling them in the practice of Humility and in all the properties thereof in thinking meanly of our selves and well of others in being contented with our present estate and degree and not ambitiously seeking after higher place or dignity than doth belong to us c. Consider the great necessity of this Grace of Humility and that we should by it resemble little Children Unlesse it be thus with us we are unfit for the Kingdom of Heaven and can never be partakers of it Matth. 18. 3. ut supra Contrà as is there shewed the onely way to be great in that heavenly Kingdom is first to become truly humble in our selves as little children c. Helps to attain to this humility 1. Pray unto God c. 2. Labour for a sight of our sins and infirmities c. 3. Look at Christ's example Matth. 11. 19. 4. Excellent Promises made to such Esay 57. 15. 1 Pet. 5. 5. Observ 4 Observ 4. In that our Saviour sets a little child before his Disciples to teach them humility we may learn this That we ought not to disdain or refuse to learn the practice of Religion and grace of the meanest Teachers no not of young Children but we must be content to be set to School to them as it were to learn some Christian graces and vertues as here the grace of humility and in other places of Scripture we are called to learn of them the practice of innocency and freedom from malice 1 Cor. 14. 20. of love and desire to the milk of the Word c. 1 Pet. 2. 2. yea in Scripture we are set to School to the brute beasts as to the Ox and Ass Esay 1. 3. to the Fowls of the ayr to the Lilies of the field Matth. 6. to learn faith in God's providence and to moderate our cares for things of this life So to the Pismire Prov. 6. 6. to learn diligence in our Calling and provident care for time to come Vse Vse See then that we refuse not to learn the wayes of God and the practice of Christian Duties even of the meanest Teachers which God hath appointed to instruct us no not of our young Children nor of brute beasts Fowls of the ayr grasse of the field c. all which in their kind may serve to instruct us in the knowledg of God's Will and obedience to it Observ 5 Observ 5. In that our Saviour took this little Child and imbraced it in his arms and did also set it beside him as St. Luke saith Luke 9. 47. shewing thereby his special affection unto it and especially to such as do resemble such children in the grace of humility hence we learn further That Christ Jesus doth bear a special and singular affection of love unto such persons as are truly humble and do herein resemble little Children As the grace of humility is most acceptable and pleasing unto him so all that are indued with it John was the beloved Disciple of Christ above all the rest And it seems probable that one special grace for which he was so beloved was his humility and that he excelled in this grace may appear by his modest and humble manner of writing of himself Joh. 21. 24. Luke 7. 14. see what love and respect Christ shewed to that humble woman who washed his feet with her tears c. preferring her before Simon the proud Pharisee c. See also Luke 18. Reason Reason Humble persons do in special manner resemble Christ himself Matth. 11. 29. Learn of me for I am lowly Therefore he cannot but affect them with singular love Similitudo morum conciliat amicitiam as Philosophers teach So here between Christ and humble Christians Vse 1 Use 1. To comfort humble Christians which feel this excellent grace wrought in themselves in any measure Though the world hate despise and trample them under foot as oftentimes it comes to passe yet this is enough to comfort them that they are beloved of Christ himself in special manner and in high favour and account with him Set this against all contempt of the world See Esay 66. 2. To him will I look c. Esay 57. 15. He dwells with an humble spirit c. Vse 2 Use 2. If we desire to be interessed in the special love and favour of Christ Jesus the Son of God our blessed Saviour then labour for this excellent and pretious grace of true humility by which we may become like unto such little children as he so lovingly imbraced in hiâ— arms yea by which we may resemble and shew forth the image of Christ himself Then the more like we are unto him the more he must needs love and affect us and the more he will shew his singular love to us by all fruits of it as by communicating himself to us by revealing the secrets of his Will to us c. Psal 25. 9. The meek or humble will he teach his way Use 3 Use 3. Hence gather on the contrary That proud and haughty persons are hateful and abominable unto Christ Jesus Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord. This hatred and detestation of proud persons our Saviour shewed by opposing himself so much as he did both in his doctrine and practise against the proud and self-conceited Pharisees Luke 18. 9. He spake a Parable to certain which trusted in themselves that they were righteous and despised others c. So at others times he sharply reproves them for their pride and hypocrisie shewing his detestation of it Use 4 Use 4. Seeing Christ our Saviour doth bear such affection to humble persons this should also move us to have such in singular love and estimation in and for Christ's sake c. But of this more in the Verse following Mark 9. 36 37. And he took a Child c. Aug. 19. 1627. IN these two Verses the Evangelist shews how our Saviour took occasion to teach his Disciples the practise of humility by a reall type or example of a young Child which he called to him took in his arms and set before them Where 1. is set down our Saviour's propounding of this example In taking the young child c. 2. His applying of it to his purpose in that he takes occasion thereby to commend and urge the practise of humility unâ—o his Disciples Of the former I have spoken Now followeth the latter viz. The application of the example of the young Child In that our Saviour takes occasion from thence to perswade and stirr up his Disciples to the practise of humility This he doth by shewing how dear and pretious in his account such Christians are who do resemble little Children in humility which he sheweth by this That whatsoever love and respect
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
but by drawing to actual sins 2. All outward occasions of sin arising from our selves or others As corrupt communication 1 Cor. 15. 33. society with the profane and wicked idleness or negligence in our Callings c. These and the like occasions of sin we are to shun and avoid Reas 1 Reas 1. We are by nature very prone to sin as flax to take fire c. Reas 2 Reas 2. Sin is of a contagious nature c. Use 1 Use 1. Reproof of such as are not carefull to set themselves against occasions of sin and to avoid and separate from them but are negligent this way no watchfullness over their hearts and wayes but are secure and careless in shunning occasions of sin as evill company c. Therefore they stumble and fall so dangerously c. Vse 2 Vse 2. Much more to reprove such as willingly cast themselves upon occasions of sin and seek after them as evill company Idleness corrupt communication c. This is a tempting of God Use 3 Use 3. For exhortation to stirus up to set our selves not onely against sin but against the occasions of it carefully shunning and separating from them To this end watch over our selves c. As Marriners on the Sea are carefull to avoid Rocks and Sands Mark 9. 43 c. It is better for thee to enter into life maimed c. Nov. 4. 1627. Observ 2 Observ 2. VVEE ought to seperate from us such occasions of sin as are most dear and pretious to us though as dear as one of our hands feet eyes c. yet we must part with them and put them away if they be occasions of sin to us Quest Quest What are those occasions of sin so dear to us which we must part with Answ Answ Sundry especially these 1. Those corrupt lusts and affections of our heart which are most naturall and pleasing to us we must labour to cut off these that is to subdue and mortify them by all means by Watchfulness Prayer Meditation in the Word of God c. We must strive to mortify some special lusts which are the chief occasions of sin in us above all other as Pride Self-love Covetousness c. Col. 3. 5. Mortify your members which are on Earth c. Called members because as dear to us as the members of our bodies 2. The profits and pleasures of this life though never so dear to us yea such as are lawfull c. These we must renounce and forsake so far forth as they are any occasion of sin to us or of hindring us in the practice of any duty which God requireth of us Hebr. 11. 24. Moses forsook the profits pleasures and honours of Egypt rather than they should be occasions of sin to him or hinder him from joyning with God's people in his true worship So the Apostles forsook all their worldly possessions rather then they should hinder them in following Christ as Peter sayes Matth. 19. 27. Behold we have forsaken all and followed thee c. 3. The society and company of earthly friends though never so near or dear to us These we must renounce and forsake so far forth as they are or may be occasions of sin to us or a hinderance in good duties Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that a Christian should simply hate these his dear friends but so far forth as they hinder him in his duty of following Christ c. Thus did the blessed Martyrs 4. Our bodies and life it self even these we must be content to part with so far forth as the care of preserving them is an occasion of sin to us or a hinderance in any duty which we owe to God So Luke 14. 26. He that commeth to me and hateth not his own life c. So the Martyrs Hebr. 12. 4. Ye have not yet resisted unto bloud striving against sin c. Reas 1 Reas 1. Sin is offensive and dishonourable to God now we must rather part with those things that are most dear and pretious to us in this World than dishonour or offend God Reas 2 Reason 2. By every sin committed or fallen into we do indanger the eternal salvation of our souls Now what shall it profit us to win this whole world and lose our souls Matth. 16. 26. Therefore we ought rather to part with those things which are most dear to us in this world than that they should be occasions of sin to us and so of hazarding our souls c. Use 1 Use 1. See by this in how great detestation we should have Sin and how much we ought to fear and shun it even so far should we hate and shun it that we should rather forsake and part with such things as are most dear to us in this world than to commit sin or any way to offend God c. Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hating it as we do Hell Use 2 Use 2. See how hard it is to be a good Christian in practice for such a one must forsake things most dear and pretious to him in this world rather than to sin against God or to be hindered c. in obedience to Christ He must forsake profits and pleasures dearest friends c. He must deny himself crucifie his dearest lusts c. How hard is this to flesh and blood how hard to corrupt Nature which is so glewed to this world and to earthly things that it is most unwilling to forsake or part with them yea it is impossible unto Nature to do this Impossible therefore by power or strength of nature to mortifie sin in our selves There is required a supernatural power of grace to work this in a man and to inable him to practise this Christian duty of resisting sin and avoiding such occasions of sin as are most near and dear to him c. Mortification is called the crucifying of the old man and of the flesh a dying to sin c. And here it is called the cutting off a hand c. This shews the ignorance and folly of such as think it an easie matter to be a good Christian nothing but to be baptized and come to Church and make an outward profession of Christ c. This indeed is easie if no more were required but here we see is a harder task required viz. to resist and strive against occasions of sin though never so near and dear to us Yea to cut them off and wholly to separate our selves from them c. This thou must do if thou wilt be a Christian indeed and not in name only Therefore dream not of going to Heaven easily as many do but know thou must strive to enter in at the strait gate Luke 13. 24. thou must take pains and suffer much in mortifying thy sinful lusts in resisting sin and the occasions of it though
needs continue for ever Esay 30. 33. The breath of the Lord like a stâ—eam of brimstone doth kindle the fire of Tophet Reas 2 Reason 2. The sins of the wicked and damned in hell do never cease but continue for ever 1. In regard of the guilt of those sins which they committed in this life and did not repent of them The guilt of those sins remaineth for ever because they never repented of them in this life neither do they or can they ever repent of them in hell Vide Thom. in Supplem 3. Part. q. 99. Artic. 1. 2. They do also live and continue in the practice of actual sins against God even in hell as in perpetual malice against God in despair of his mercy in envy against the glorified Saints c. Now therefore seeing they continue for ever in their sins it is just with God to continue their torment and punishment for ever Puniuntur in Dei aeterno quià peccant in suo aeteâ—no Gregor vide Pic. Mirand Apolog. pag. 154. Use 1 Use 1. For terrour unto all wicked men living and going on in sin without repentance for if they continne still in this course they are sure hereafter to feel and have experience of those fearful and grievous torments of hell If they be so terrible now to think and speak of how much more grievous shall they be to those that shall feel them as all impenitent persons must needs do who live and dye in their sins without true repentance Is the pain of a Tooth so grievous or burning of the little finger c Oh how should this strike terrour into the hearts of all pâ—ofane and wicked livers as swearers drunkards fornicators covetous worldlings c And how should it perswade and move them to turn unto God from their sins by speedy repentance that so they may escape and be delivered from those easeless and endless torments of hell This is the onely way Matth. 3. 7. O generation of Vipers who hath warned you to flee from the wrath to come â—ring forth therefore fruits mâ—at for repentance Vide historiam de Celeiae Comite apud Aeâ—eam Sylvium pag. 473. Use 2 Vse 2. See by this that there is no cause for the Saints of God to envy the outward prosperity of wicked men in this world forasmuch as they are but fatted up for the slaughter and reserved for the Judgment to come even to be cast into those unspeakable torments of hell after this life Which being so we have more cause to pity and â—â—ment their case than to fret at their prosperity Use 3 Use 3. By the grievousnesse of those pains and torments of hell prepared for the wicked and reprobates we may see and take notice of the haynousnesse of sin how offensive and odious it is unto God in that he hath prepared such unspeakable torments in hell for the punishing of all such as commit sin and live in it without repentance This shews the profaness of such as make leight of sin as of swearing drunkenness whoredom Prov. 14. 9. Fools make a mock of sin Let it not be so with us but on the contrary learn here to fear and tremble at sin as most offensive and odious to God provoking him to punish the wicked with unspeakable and endlesse torment in hell Oh then let us fear sin and hate and detest it even as we do hell it it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vse 4 Use 4. See the extream folly and madness of all those who for the enjoying of the temporal profits or pleasures of this life do adventure to commit sin and to live in it without repentance and so bring on themselves that easelesie and endlesse torment and punishment in hell How truly are all wicked men in Scripture termed fools and mad-men as in the Proverbs of Solomon often c. And yet many such go for great wise men in the world See how contrary the judgment of the world is to the judgment of God in his Word Such must remember what is said Matth. 16. What shall it profit a man to win the whole world c. Use 5 Use 5. The consideration of that terrible and grievous punishment and torment of hell prepared for the wicked ought to serve as a curb or bridle to restrain us from sin and to keep us from yielding to the temptations of it lest by committing â—n we endanger our souls and bodies to be cast into hell-torments Therefore when we are tempted to any sin and when the profit or pleasure of sin doth represent and offer it self to us then remember the danger that will follow that sin being sinished will bring forth death Jam. 1. 15. even eternal death and destruction Withall consider and think of the terriblenesse and grievousnesse of the torments of hell being without ease or end and let this curb and restrain us from sin and make us afraid to yield to the temptations of it or to the committing of any sin lest we bring our selves in danger of those unspeakable and endless torments Though we ought not to refrain sin only for fear of hell torments but chiefly out of love to God and fear of offending him yet we ought also to be moved hereunto by the fear of those hellish torments prepared for all such as commit sin and live in it without repentance See Mr. Perk. Tom. 1. pag. 463. Object Object But I purpose to repent hereafter Answ Answ Presume not upon this for it is not in thy power but the special gift of God 2 Tim. 2. 25. And it will be just with God to give thee up to final impenitency and hardnesse of heart if thou sin presumptuously Therefore if thou wouldst not be in danger of being cast into hell torments learn to fear and make conscience of all sin and beware of yielding to the temptarioâ—s of it though it promise never so much profit delight c. Against all this oppose those unspeakable and endless torments of hell And to this end often meditate and think of them It is Chrysostom's counsel unto Christians often to meditate and think of hell torments and to conser and talk hereof even at their Tables c. See Chrysost in 2 Thess 1. Homil. 2. Descendamus in infernum viventes ne descendamus morientes Bernard pag. 1719. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 5. ad Pop. Antioch Vse 6 Use 6. This should make us willing to suffer any labour or pains in this life in the practice of repentance that we may escape those unspeakable and endless pains of hell So also to be at pains in other Christian duties as denying of our selves and taking up the crosse c. Use 7 Use 7. To stir up the Saints and Children of God unto true thankfulness to God for his unspeakable mercy in redeeming and delivering them from that unspeakable torment and misery of the damned in hell and for giving them assurance hereof by faith in Christ
therefore by patient contented and chearful suffering of this pain and labour in duties of our callings we do glorifie God by obedience to his Will And withall this reproveth the â—â—ceness and delicateness of such as are loth and unwilling to take any pains in the duties of their Christian callingâ— or in Gods service loth to do any more than may be done with ease c. In practice of sin they can take pains to fulfill their wicked lusts to serve the devil but not to serve God in their callings faithfully and conscionably c. The second occasion making way to our Saviour's Disputation with the Pharisees was the concourse of the people unto him in that place whither he now went viz. in the Coasts of Judea The people resort unto him Matth. 19. 2. Great multitudes followed him To be partakers of his Doctrine and Miracles which was the end of their coming to him and following him in his journey And although it is not likely that all came with a sincere mind and affection to reap spiritual fruit and profit by his doctrine but rather that a great part came for sinister ends as for novelty sake or only to reap some temporal good by his Miracles c. yet no doubt but many did come out of love to his Person and Doctrine and to profit by it Again This is added to shew that they had done the like before at other times therefore it is said they did so now again the more to commend their zeal and forwardnesse in resorting to him Observ Observe the zeal and forwardness of the people here in repairing or resorting to Christ to be partakers of his Doctrine and Miracles flocking unto him in great multitudes Which should teach us our duty viz. to shew the like zeal in frequenting and coming to the Ordinances of God upon all occasionâ— especially to the Ministery of the Word to hear Christ instructing us by his Ministers See before Chap. 2. 2. Object Obâ—ect If Christ Jesus were now on earth to preach to us we would be forward to resort to him c. Answ Answ By the same reason thou must be forward to hear his Ministers called and sent to teach in his Name And it is certain that if thou make not conscience to hear them no more wouldst thou care for hearing Christ himself if he should come to preach on earth again c. Luke 16. 31. If they hear not Moses and the Prophets c. The third occasion of the Disputation between our Saviour and the Pharisees is His diligent teaching of the people flocking unto him at this time which is amplified by comparison to his former uâ—ual practice in the same kind As he was wont he taught them again As he was wont According to his usual custom at other times upon like occasion when there was any concourse of people to him He taught them again Instructed them again as formerly he had done in the doctrine of the Gospel by opening and applying it Matth. 19. 2. it is said He healed the people that is such as were brought to him oâ— came to be healed Which shews that he joyned Miracles with his Doctrine for confirmation of it as he used to do at other times Observ 1 Observ 1. The diligence and faithfulnesse of our Saviour in execution of his Ministerial Office of preaching and instructing the people wheresoever he came taking all occasionâ— to instruct them and to do good by his Ministery never omitting or neglecting to teach the people when any opportunity was offered but so often as they assembled unto him and shewed their desire of instruction so often he taught them So here it is said the people resorting to him again he taught them again and that this was his usual custome and practice Herein our Saviour is a pattern for all Ministers oâ— the Word to follow even in this conscionable care diligence and faithfulness in discharge of their Ministerial Office in every part of it especially in preaching the Word to the people committed to them upon all fit occasions so far as their abiâ—ry and strength of body will serve omitting no opportunities of doing good by their Ministery See before Chap. 1. 21. Chap. 2. 2. and Chap. 4. 1. Observ 2 Observ 2. In that the people resorting unto Christ again moved him to teach them again we may gather That the zeal and forwardness of a people to hear the Word of God and to profit by the Ministery is a means to provoke and stir up the faithful Pastorâ— and Ministers of God to be the more diligent and constant in teaching and instructing them upon all occasions 1 Cor. 16. 8. Paul stayed the longer at Eâ—hâ—sus and was the more careful to do good there by his Ministery because there was a great door and effectuall opened to him that is he perceived a great occasion of doing good to be offered in regard of the zeal and forwardness of many to hear the Doctrine of the Gospel On the contrary it is a mean to discourage and hinder the zeal and diligence of Gods Ministers in their Ministerial Office when they see the people cold negligent or backward in resorting to the Ordinances of God Use Vse See what is to be done of such people as do desire that the Pastors and Ministers set over them should be diligent and constant in duties of their Ministery especially in publike preaching of the Word in season and out of season c. They must then shew themselves zealous forward and diligent on all occasions to be partakers of the benefit of their Ministery and to profit by it that by this means they may exciâ—e and stir up the diligence zeal and faithfulness of their Pastors If they would have their Ministers to teach them constantly they must constantly shew themselves teachable and desirous to be taught if they would be constantly sed with this spiritual food of their souls they must constantly shew and express their spiritual apâ—etite in hungring and thirsting after it c. Some are apt to complain of the negligence of their Pastorâ— in teaching when themselves are a great cause of it by their coldness negligence and want of true zeal in hearing the Word on all occasions c. As he was wont Observ Hence learn That it should be the ordinary custome and constant practice of Christians to be exercised in the duties of their Callings both of their general and particular callings at all due times and as occasion is offered 1 Cor. 7. 17. Though they are not to do such duties customarily that is only for custome or fashion sake yet they are to keep a constant custom and course in the duties of their callings c. not only exercising themselves therein now and then extraordinarily c. but it must be their ordinary custom and constant practice to be exercised in them So should it be with Ministers in the duties of their Ministery as preaching c. It was
our Saviour's constant custom to teach the people on all occasions as here we see and Luke 4. 16. He came to Nazareth and as his custome was went into the Synagogue on the Sabbath day and stood up for to read c. So Paul at Thessalonica as his manner was went into a Synagogue of the Jews and three Sabbath dayes reasoned with them out of the Scriptures c. Act. 17. 2. So should it be the ordinary and constant custom of all faithful Ministers to be exercised in preaching the Word and other Ministerial duties as occasion is offered that it may not only be said of them that they teach their people now and then but that it is their constant custom so to do c. So likewise should it be with all other Christians in the duties both of their general and particular Callings that is in practice of all good duties which the Lord requireth of them in their several places as in duties of Prayer hearing the Word reading the Scriptures governing their Families religiously c. they are not only to do these and the like duties now and then at some special times but ordinarily and constantly to be exercised in them c. that it may be said of them That it is their usual custom to pray read caâ—echise their Families c. and to walk conscionably in their particular Callings 1 Tim. 4. 7. Exercise thy self unto godliness that is inure and accustome thy self ordinarily and daily to the practice of religious duties c. Vse Use For reproof of such as are not constant in the duties of their general or particular Callings Touching duties of general Calling prayer reading c. many neglect them altogether or else perform them now and then onely by fits and starts at some special times when they are in a good vein but keep no constant or settled course therein it is not their ordinary custom and practice to be exercised in Religious duties of prayer reading and hearing of the Word sanctification of the Sabbath in publike and private c. but it is rather an extraordinary matter with them to perform these duties so that when they do perform them it cannot be said of them that they do such and such Christian duties as they are wont to do or according â—o their custom but rather contrary to their custom or more than they use to do c. Others there be who are as inconstant and unsettled in the duties of their particular Callings either neglecting them altogether and living idly and unprofitably in their places or else taking liberty to neglect or omit them when they list and to spend a great part of their pretious time in idle courses in following the vanities of the world or carnal delights and pleasures of this life c. Mark 10. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his Wife c. Jaâ—â— 27. 1627. OF the Antecedents or Occasions making way to the Disputation between our Saviour and the Phariâ—ees touching Divorce we heard Verse 1. Now followeth the Disputation it self from Verse 2. to the 10th Which consists of 4. Parts 1. The question moved by them unto him touching this matter Whether lawful for a man to put away his Wife c. 2. His first brief answer to that question by propounding another to them Verse 3. 3. Their Reply unto this answer of our Saviour Verse 4. 4. Our Saviour's second and more full and large answer and resolution of the matter questioned Vers 5 6 7 8 9. Of the first Consider 1. The persons that came and moved this Question The Pharisees 2. The Question it self 3. The end for which they propounded it to our Saviour which was to tempt him The Pharisees came to him This word Pharisee as ye have been often taught is the name of a speciall Sect amongst the Jews in our Saviour's time who professed great knowledg in the Scriptures and extraordinary strictness in outward holiness of life c. See before Chap. 2. 24. Chap. 7. 1. Many of them were publick Teachers Matth. 22. 2. They came to him What moved them now to come and to propound this Question to our Saviour by way of tempting him is not expressed but it is most likely it was their envy against Christ for that they saw the people flock so unto him and that he taught them so often and wrought so many Miracles whereby his Name grew greater and greater and their credit was diminished Therefore they take this time when he was teaching the people to come with this tempting question thereby to entrap or enâ—â—are him or to confound and disgrace him if it might be before all the people So they would neither hear and â—mbrace Christ's doctrine themselves nor suffer others neither enter into the Kingdom of God nor permit others c. Matth. 23. 13. Observ 1 Observ 1. In that when as the common people flocked unto Christ to hear and learn of him these Pharisees came to tempt him by this question hence observe That oftentimes the common and meaner sort of people are more forward to imbrace the Gospel and to profit by the Ministery of it than men of greater and higher place and account in the world Matth. 11. 5. it is said the poor had the Gospel preached to them because they were most forward to hear and receive it See Joh. 7. 48. 1 Cor. 1. 26. Not many wise men after â—he flesh not many mighty not many noble are called But God hath chosen the foolish things to confound the wise â—â—e weak to confound the mighty base things and despised c. See Luke 7. 29. Reas 1 Reas 1. God doth give his Grace freely and without respect of persons and therefore as soon yea oftentimes sooner to the poor and meaner sort than to great ones Jam. 2. 5. Reas 2 Reas 2. The meaner sort have not so many nor so great and dangerous impediments to hinder them from imbracing the Gospell as the great ones have For outward honour dignity and worldly greatness is a dangerous snare and stumbling block to hinder men in the wayes of God if it be not sanctified unto them Reas 3 Reas 3. The meaner sort are not so full of worldly Wisdome and Policy and so not so apt to cavil and object against the truth and simplicity of the Gospell as greater men are apt to do Use 1 Use 1. This may comfort Ministers of the Word if at any time they see that their Ministry is contemned or little regarded by men of greatest place Calling Dignity c. and that few or none do profit by it or shew zeal and forwardness in imbracing their Doctrine besides the poorer and meaner sort This is no new or strange thing but such as hath and doth usually and for the most part come to pass Therefore a Faithfull Minister when he sees it to be so that his Ministry doth good onely
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â—8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
desired him to touch them or put his hands upon them For this was the ancient custom and manner of blessing children or of praying for them viz. to do it with imposition of hands and it was the custome for Parents to desire and seek to have their children in this manner blessed by such persons as were their ancestors in years and by such as were of eminent gifts and authority in the Church Thus Gen. 48. 12. Joseph brought his two sons Ephraim and Manasseh to be blessed by Jacob his father in time of his sickness Quest Quest What moved the Parents of these Children thus to bring their children to Christ and to desire that he should put his hands upon them and pray for them Answ Answ No doubt but they were hereunto moved by the good opinion and perswasion they had of his perswasion they had of his person that he was both able and willing to do their children much good by his praying for them in this manner For they having seen or heard at least that he had formerly done so much good to such as were of years they hoped he would be no less forward to do good also to Infants and young children And seeing he was so able and ready to cure the diseased by touching them and to cast out devils by his Word spoken they perswaded themselves that he was no less able and willing to do good alâ—o to the whole and sound by his prayers and laying hands upon them thereby to preserve them from bodily diseases and from Satan's power as also to obtain for them all needful blessings both bodily and spiritual as Forgiveness of sins Gods favour c. Observ 1 Observ 1. The practice of these in bringing their children to Christ to be blessed of him is commendable and should teach all Christian Parents to be carefull of the good of their children to procure and seek it by all means especially their spiritual good that is to say the salvation of their souls They have not only charge of their own souls but of their childrens and so must take care of them and thus they are to do by using all means to further the spiritual good and salvation of their children especially by being careful to bring and present their children unto Christ as these Parents did to the end they may be blessed of him especially with spiritual blessings as forgiveness of sins the grace of regeneration and eternal life c. Quest Quest But how can Parents now bring their children to Christ to be blessed of him seeing he is in Heaven and they on Earth Answ Answ 1. Though he be in Heaven according to his humane nature yet as God he is still on Earth and present with his Church for the benefit and good of it to the end of the world Matth. 28. ult 2. Christian Parents may and ought to bring their Children to Christ being now in heaven sundry waies As 1. By labouring to get true faith and the fear of God in their own hearts that so their children being within Gods Covenant may have part in Christ and in the saving benefits of his death They must first see that themselves be truly brought unto Christ before they can be fit to bring their Children to him 2. By being careful to desire and seek the Sacrament of baptism for them whereby their admission into the Church and their first Planting or engraffing into Christ by the grace of regeneration is signified and sealed Rom. 6. 5. Therefore Parents are to desire this Sacrament for their children so soon as may be conveniently after they are born I say so soon as may be conveniently that is so soon as the Congregation shall publikely meet for the performance of other publike duties of Gods Worship that so it may be done in most decent and orderly manner 3. By often and earnest Prayer unto God for their children that they may be renewed and sanctified by grace and so become Gods adopted children in and thorough Christ Jesus and consequently fellow-he is of his heavenly Kingdom 4. By godly and religious education of them bringing them up in the nurture and admonition of the Lord Ephes 6. 4. being careful from time to time to instruct them in the true knowledg of Christ and of the means of salvation by him giving them good counsel and exhortations and going before them by holy example of life using all means to further the work of grace in them c. Use 1 Use 1. For reproof of all such Parents as are negligent or careless this way in procuring and seeing the spiritual good of their children and in bringing them unto Christ to be blessed of him with spiritual blessings Many have no care to bring themselves to Christ or to come to him truly by faith and obedience to his Will and that so their children may be in the Covenant and partakers of Christ And how many do neglect praying for their children or if they do it it is but formally or now and then not feelingly earnestly or constantly Some also will pray for temporal blessings to be bestowed on their children but not so often or earnestly for spiritual As for Christian education of their children how much is it neglected how few Parents are careful thus to bring their children to Christ by Religious Education by Christian Instruction of them by Christian exhortations good example c. Nay on the contrary how many do wholly neglect these duties suffering their children to live in gross ignorance and profaness of life void of all Grace and true fear of God c. more carefull of their cattel then of their Children so Parents are so far from bringing their Children to Christ by Religious education that on the contrary they rather keep them from Christ or drive them away from him and drive them unto the Devill so much as lyes in them by teaching and encouraging them to sin as to lye swear break the Sabbath by running after vain sports c. and by giving them ill example How much have such to answer to God c. Vide Chrysost tom 6. orat 16. ad patrem fidelem Vse 2 Use 2. For exhortation to stir up all Parents to be carefull of the Spirituall good of their Children especially to bring them to Christ c. labouring first to know themselves to be within Gods Covenant then seeking the Seal of the Covenant the Sacrament of Baptism in due time for their Children after they are born also to commend them to God in Prayer yea daily c. and by Religious education to bring them to Christ by Christian instruction in the Word of God and grounds of Religion also by Christian admonition exhortation counsell stirring them up to holy and Religious duties labouring not onely to inform their minds but to work it upon their hearts and affections c. Deut. 6. 7. And to do all this betimes unto their Children even while they are young that
Christ in the day time c. And many â—uch Nicodemites we have now adayes who have some kind of desire to be Religious or to perform Religious duties buâ— are ashamed and loath to seem too forward and zealous in such duties loath to be seen and taken notice of for frequenters of Sermons or for using private Prayerâ— and Catechising and reading of Scripture in their Families c. But let such take heed how they prefer their own credit and reputation with men before the glory of God and doing of their duties which God requireth of them and remember what our Saviour hath threatned against such as are ashamed of him before men that he will be ashamed of them hereafter before his heavenly father and the holy Angels Mark 8. 38. Now falloweth the humble and reverent gesture of this young man toward our Saviour 1. Kneeling unto him 2. Giving him this honourable title Good Master Observ 1 Observ 1. See one duty which we owe to the Messengers and Ministers of God sent to teach and instruct us in the wayes of God viz. the duty of reverence and due respect of them and that in regard of their Calling and Ministerial Office This young man though he did not know or believe Christ to be the Son of God but onely a meer man yet because he took him to be a special Prophet sent from God he shewed great reverence and respect towards him In this we ought to imitate him by shewing like reverence and respect to Gods Ministerâ— called and sent to teach and instruct us in the wayes of God We are to reverence them in heart by esteeming well of them and of their Ministery and to shew it outwardly by respectfull carriage toward them 1 Thess 5. 13. Esteem them very highly in love c. 1 Tim. 5. 17. The Elders that rule well are to be counted worthy of double honour c. Observ 2 Observ 2. In what manner we should come unto the Ministers of God to learn and to be instructed by them in the wayes of God and in the meanâ— of obtaining eternal life we are to come unto them in humble manner submitting our selves to be taught by them out of the Word of God Thus did this young man come in submissive and humble manner to learn of Christ whom â—e took to be a special Prophet or extraordinary teacher sent from God This humility he shewed by his gesture of kneeling c. And although he was not so truely humble nor in such a degree as he should have bâ—n as appears by his not profiting so as he should have done by Christ's teaching yet it is plain by his manner of comming that he was in some degree humble and teachable and that he came with a mind and purâ—ose to submit to Christ's teaching And herein we are to imitate him in bringing an humble and teachable mind when we come unto the Ministers of God to be instructed by them out of hiâ— Word whether in publick or private especially when we come to hear them in publick Jam. 1. 21. Receive with meekness the ingrafted Word c. This meekness includeth humility as the ground and cause of it Hebr. 13. 17. Obey them that have the over-sight c. and submit your selves c. To this end we must labour to see our natural blindness in the things of God and consequently our want of teaching that this may humble us and cause us to deny our selves Then shall we be likely to profit by the Ministry of the Word and by the teaching of Gods Ministers Use Use See the cause why many come to hear the Ministers of God and yet profit so little by their teaching it is because they come not with humble hearts sensible of their own ignorance and want of Spiritual and heavenly knowledg in the things of God but they are puffed up with Pride and conceipt of their own knowledg thinking themselves aâ— wise as their teachers if not wiser and that the Minister can teach them nothing but what they know already No hope that such should profit by the Ministry of the Word so long as they are â—hus conceited of themselves Psal 25. 9. The meek will he guide in Judgment and the meek will he teach his way Mark 10. 17. What shall I do to inherite eternal life June 22. 1628. NOw followeth the question it self which this young Ruler propounded unto Christ What shall I do to inherite c. Observ 1 Observ 1. In that being ignorant and unresolved in this matter touching the way of obtaining eternall life he comes to Christ to be instructed conceiving him to be a Proâ—het and teacher sent of God Hence we learn what is to be done by such as find and feel their own iâ—norance in things Spiritual and heavenly they are to seek instruction and resolution from others who are able and fit to teach them especially from the Ministers of God and chiefly from their own Pastors and that both in publick and private They are to come duely and diligently to hear them in publick and to repair to them in private also if need be to propound their doubts unto them and to seek instruction from them Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law from his mouth c. This is one principall means for the attaining of further knowledg in heavenly things See Act. 8. 34. Use Use For reproof of such as are ignorant in things Spiritual and heavenly and yet have no care to seek instruction from such as are able and fit to teach them especially from the Ministers of God no desire or forwardnesse to come to hear and learn of them in publick no not of their own Pastors but are slack and negligent this way either absenting themselves when they see good or coming into the Church when half or more than half the publick Exercises are ended Thus shewing manifest contempt of the publick Ministery And for the most part none are so faulty this â—â—â—y as those that are most ignorant in matters of Religion and in the Word of God and so have most need oâ— instruction by the publike Ministery Yet none so great contemners of it as they Thus as they are ignorant so they are williâ—â— still to be ignorant c. As for seeking to their Pastor in private for instruction this they are furthâ—â—â— of all from either because they disdain to learn of him or because they are ashamed to bewray their ignorance and so this want of true humility to learn and the fear of shame in seeking instruction keepeth them still in ignorance and so through ignorance they run into grosse errours both in judgment and practice Observ 2 Observ 2. In that this young man though rich and covetous too yet did not come to Christ with a question about any matter of the world but about the Kingdom of Heaven how to obtain eternal life this may teach us
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
of the greatness of that reward of eternall life promised to us in Christ after all our pains taken here in the service of God and let this encourage us to take pains and diligence in all good and holy duties and that chearfully and constantly remembring that heaven is well worth our pains 1 Cor. 15. ult My beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as yâ—u know that your labour is not in vain in the Lord. This should move us to work out our Salvation c. as it is Phil. 2. 12. and to give all diligence c. 2 Pet. 1. 10. What though some Christian duties be hard to practise as Repentance Mortiâ—ication of our beloved lusts denyall of our selves and taking up of our Cross c. The reward promised in heaven will pay for all c. Observ 3 Observ 3. The practice of liberality and bounty towards the poor is one good work amongst other which shall be plentifully rewarded of God after this life in all those that do conscionably perform the same I say in those that do conscionably perform the same because it is not every kind of liberality to the poor that shall be so rewarded of God but that which is sincerely and conscionably practised as a fruit of Faith and in way of obedience to Gods Commandement aiming also at his glory therein Such liberality to the poor shall be rewarded of God in the life to come So our Saviour here promiseth to this young man that if he will sell that he had and give thereof to the Poor he shall have treasure in heaven Proved also by other places Prov. 19. 17. He that hath pitty on the poor lendeth to the Lord and that which he hath given will he pay him again This recompence the Lord will make him partly in this life but especially in the life to come Luke 14. 13 14. When thou makest a feast call the poor c. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the just Especially this is true of bounty and liberality practised toward the godly and Religious poor and to the Saints of God See Matth. 25. how Christ shall at the last day give the reward of eternal life to such as have bin liberall to his poor Saints and servants 2 Cor. 9. 6. He that soweth bountifully c. Use Vse To stir up and encourage us to the practice of this liberality to the poor upon all occasions being ready to relieve them in their necessities by giving to them and by lending to them freely according to our abilities and to do it of Conscience to God c. To this end we are to consider and think often of the rich reward promised of God to such as do in sincerity of heart and out of Conscience toward God shew their bounty toward the poor especially to the poor Saints of God c. He hath promised to reward them even in this life with his favour and blessing but much more in the life to come Consider then that that which we give or lend to the poor in their necessity is not lost or cast away but well-bestowed and to our own best advantage It is lent unto the Lord who will repay it to the full Let us then make the Lord our debtor c. It is but as seed sowen the harvest whereof we shall plentifully reap hereafter The husbandman casteth his seed willingly into the ground because he knows though it seem to be cast away yet it is not so but will spring up and bring him much fruit at the time of harvest c. So here c. Eccles 11. 1. We are bid to cast our bread upon the waters c. that is to give liberal Alms to the poor as it iâ— expounded ver 2. in hope of finding it again though long after Let us then be moved and stirred up here to this bounty to the poor especially to the Religious poor in assured hope of that rich heavenly reward which the Lord hath promised to us for the same This is the way to have treasure in heaven even durable and everlasting treasure Therefore let it be our care according to the counsell of our blessed Saviour Matth. 6. 19. Not to lay up treasures upon earth where moth and rust doth corrupt c. but to lay up treasures in heaven c. This is done by liberality to the poor and especially to the Saints of God Luke 12. 33. Sell that ye have and give Alms Provide your selves bags which wax not old a treasure in the Heavens that faileth not c. Now as this concerneth all sorts of Christians who are any way able to relieve and help the poor so especially the richer sort to whom God hath given the greatest plenty of worldly wealth they of all other are to be stirred up and encouraged to this bounty towards the poor in hope of that heavenly reward promised of God 1 Tim. 6. 17. c. Charge them that are rich in this World c. that they do good being rich in good works ready to distribute c. Laying up in store for themselves a good foundation against time to come that they may lay hold on eternal life Observ 4 Observ 4. Lastly In that eternal life is here called a treasure learn the excellency of that estate of glory and happiness prepared for the Saints after this life compared in Scripture to most excellent things to a Crown and Kingdome to life to a treasure and great riches Ephes 1. 18. Riches of glory of his inheritance in the Saints But of this see before chap. 9. ver 43 c. Mark 10. 21. Come and follow me c. Aug. 21. 1628. NOw followeth the second duty enjoyned by our Saviour to this young Ruler viz. to come and follow him The meaning was in part shewed before but for the more full clearing of it we must know that this phrase or manner of speech To follow Christ is diversly used in the New Testament 1. Sometime in proper sense it signifieth to go after Christ with the feeâ— of the body as Matth. 14. 13. the People followed him on foot c. 2. Sometime it signifieth to imitate the example of Christ in life and practice conforming our selves thereunto 1 Cor. 11. 1. Be followers of me as I am of Christ So before chap. 8. 34. Whosoever will come after me let him deny himself take up his Cross and follow me 3. It signifies to become Christ's Disciple and servant in outward profession taking him for his Lord and Master and to shew this by his manner of life and carriage for time to come So here Come and follow me That is resign or betake thy self to be my true Disciple and servant in outward profession of my name and Doctrine and shew it by thy manner of life for time to come following me as my
not onely to follow him but to take up the Crosse and so to follow him or become his disciple Which shewâ— That as every one that will be Christ's true disciple must make account to be exercised with afflictions so it is his duty to submit himself patiently to the bearing of them when they come upon him Hence it is that we are often in Scripture exhorted to the practice of patience which is nothing else but the patient submission of our selves to the bearing of afflictions Rom. 12. 12. Be patient in tribulation Jam. 5. 7. Be patient unto the coming of the Lord c. Reas 1 Reason 1. It is the duty of every disciple of Christ to imitate the example of Christ by practice of those Duties in which he hath gone before them as a pattern Now the patient bearing of the Crosse is one special duty in practice whereof Christ hath gone before us 1 Pet. 2. 21. Christ suffered for us leaving us an example c. Therefore it is our duty herein to follow him neither can we be his true disciples unless we so do Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my disciple Reas 2 Reas 2. Every Christian doth owe the duty of absolute subjection and obedience to the Will of God in all things Jam. 4. 7. Submit your selves unto God Now this is one part of that subjection to the Will of God which we owe unto him to submit our selves to the bearing of such afflictions as he layeth upon us Therefore c. Now further in this patient submission of our selves to the Will of God in bearing afflictions there are some Properties required that it may be accepted of God 1. It must be a free voluntary and willing submission of our selves not forced or by compulsion This is implyed by taking up the Crosse as we are required in this and other places And this willingness must appear by our cheerful behaviour under the Crosse Rom. 5. 3. We rejoyce or glory in tribulation c. 2. It must be joyned with a calm and quiet disposition and carriage of the whole man both inward and outward in time of affliction especially of the heart Esay 30. 15. The Lord tells his people that in time of their affliction In quietness and confidence should be their strength This is implyed by that holy silence of the heart and tongue which the Saints have used in their troubles as David Psal 62. 1. My soul keepeth silence to God or before him And Psal 39. 9. I was dumb c. because thou didst it 3. It must be a constant submission of our selves not for a time only but so long as our afflictions and troubles continue Luke 9. 23. we are to take up our Crosse daily Luke 21. 19. By your patience possess your souls 4. We must in suffering propound the right end to our selves viz. the glory of God who requires this obedience of us not sinister ends or respects as our own glory or praise among men c. The Uses of this Doctrine see before Chap. 8. 34. Mark 10. 22. And he was sad at that saying and went away grieved c. Sept. 28. 1628. HItherto of the Conference between our Saviour and the young Ruler which came unto him to be instructed in the way of obtaining eternal life Now the Evangelist sets down a two-fold event or consequent which followed thereupon 1. That the young man was sad at Christ's saying and went away grieved c. Verse 22. 2. That our Saviour took occasion hereupon to instruct his Disciples touching the danger that is in possessing of much worldly wealth in that it is so hard a matter for a rich man to be saved From Verse 23. to 28. The first Consequent Verse 22. Consider two things 1. The Effect wrought in the young man by the former words of Christ commanding him to sell all and give to the poor c. The Effect is twofold 1. He was sad at that saying That is he became very heavy and sorrowful upon those words of our Saviour The principal cause of which sadnesse and sorrow was the inward and secret covetousnesse of his heart which made him loth to part with his worldly wealth at the command of Christ This appeareth by the Reason afterward alledged by the Evangelist why he was so sad because he had great possessions The second Effect wrought in him by the words of Christ was that hereupon he was moved to depart or go away heavy and sorrowful from our Saviour He went away grieved By which departure from our Saviour he plainly shewed his unwillingness to obey the Word of Christ in parting with all he had and following him as a disciple c. and consequently he discovered the covetousnesse and close hypocrisie of his heart that he was not so truly religious and sound at heart as he made shew to be at his first coming to Christ The second thing in the words to be considered is the Reason alledged by the Evangelist both of his being sad at Christ's saying and also of his departure from Christ viz. Because he had great possessions that is he abounded in worldly wealth or was very rich as is said of him Luke 18. 23. q. d. His great wealth was the occasion of his covetousnesse and that he was too much in love with this wealth which made him loath to part with it and therefore to go away grieved at the words of Christ Of the first The twofold effect which the words of Christ wrought in this young man He was sad c. Observ 1 Observ 1. In that this young man who made so great a shew and profession of Religion before in comming to Christ to learn of him and that in such humble and reverent manner as also in professing that he had kept the Commandements from his youth yet now doth discover the secret hypocrisie and unsoundness of his heart in refusing to obey the Commandement of Christ and going away sorrowful c. hence we learn That one may go very far in an outward shew and profession of Religion and yet not be a sound Christian in heart but a close hypocrite Thus was it with the Pharisees in our Saviour's time They went far in outward shews of Religion in practice of sundry outward duties of Piety as often prayer much fasting strict keeping of the Sabbath c. in which respects they are said to be the strictest sort of all the Jews Act. 26. 5. Thus also Judas Iscariot went far in a shew of Religion and Christianity being one of Christ's 12. Disciples which followed him ordinarily and professed his Name and Doctrine yea was a preacher of it c. and yet proved a grosse hypocriâ—e yea a Devil Joâ— 6. 70. Thus Hâ—rod Mark 6. 20. went far in a shew of Religion in reverencing the person of John Baptist and keeping him for a time from the malice of Herodias as also in yielding obedience
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
doth make all things work for their good and to further their happiness and salvation Rom. 8. 28. all crosses troubles miseries of this life c. By this he doth strengthen them to perseverance in grace till at last he bring them through all dâ—fficulties to his heavenly Kingdom 1 Pet. 1. 5. kept by the power of God through faith c. See Joh. 10. 27. 17. 11. Vse 3 Use 3. To strengthen our faith in prayer considering that God is not only willing and ready to hear us as being our Father in Christ but also able to give us that we ask as being Almighty with whom all things are possible even those which seem to us most hard and difficult to be granted Ephes 3. 20. Able to do above all things we ask or think Matth. 8. 2. Thou canst make me clean Yea Christ himself Mark 14. 36. Abba Father all things are possible to thee c. In the conclusion of the Lords Prayer For thâ—ne is the Kingdom power c. Great comfort in our Prayers Vse 4 Vse 4. To strengthen our faith touching performance of all Gods Promises made to his Church and Children in Christ whether of temporal or spiritual blessings To consider that he who hath promised is able to perform and make good his Word So Rom. 4. 21. Abraham staggered not c. but was strong in faith being fully perswaded c. So we must by this almighty power of God labour to have our faith confirmed in Gods Promises for performance in due time yea in such Promises as seem most hard to be performed and most unlikely to reason c. as the promise of forgiveness of sins resurrection of our bodies and life everlasting Promise of strength in temptation that he will be with us in trouble and that we shall not be tryed above our strength c. but delivered Labour to believe this in greatest extremity when we see no means of deliverance then by faith rest in Gods power to whom all things are possible who can raise up means or deliver without means Dan. 3. 17. The three children c. Vse 5 Vse 5. For Instruction in some speciall duties 1. It must teach us to humble our selves under his mighty hand as we are exhorted 1 Pet. 5. 6. The consideration of Gods Almighty power must cause us to cast down our selves before him in sight of our sins at all times when we have occasion to think of his power Especially when his hand is upon us by any cross or affliction chastising us c. 2. It must teach us truly to fear God being of such wonderful power able to do all things now the true fear of God is so to stand in awe of him at all times as to be afraid to offend him by sin yea by the least sin Psal 4. 4. Tremble and sin not Jer. 10. 6. Thy Name is great in might Who would not fear thee O King of Nations How are earthly Princes feared because of their great power to punish offenders though they be but mortal men whose breath is in their nostrils How much more ought we to stand in awe of God's almighty power c. Luke 12. 4. Fear not them that kill the body c. Though we are not to fear God only for his power but chiefly for his mercy and goodness as it is Psal 130. 4 Yet c. Make not leight of any sin but fear and tremble at the motions of it arising in our heart c. 3. It teacheth us what to do at such time as we feel weakness and unability in our selves to do or to suffer any thing in obedience to God which he requireth of us Seek to him that is Almighty and All-sufficient to whom all things are possible Pray to him to help and enable us by the power of his Spirit to do those duties which we cannot of our selves to enable us for every good thought word and work To this end labour to see and feel our unability in our selves for these things 2 Cor. 3. 5. Not sufficient of our selves to think any thing c. but our sufficiency is from God Therefore go out of our selves and seek to him that is all power and whose power is perfected in weakness 2 Cor. 12. 9. Esay 40. 29. He gives power to the faint c. Seek to him for help in performance of all duties which he requireth of us without which we can do nothing especially in holy and religious duties of his worship publick and private as Prayer hearing of his Word Sanctification Salvation c. So in all other Christian duties required especially in such as are most hard and contrary to nature as in the practice of Repentance and mortifying our lustâ— denyal of our selves and taking up the Cross c. Pray with Paul Col. 1. 11. That we may be strengthened with all might uccording to his glorious power unto all Patience c. So in duties of our particular Callings when we find weaknesse to go through them Look up to God by Faith and seek to him to whom all things are possible c. Mark 10. 28. Then Peter began to say unto him c. Nov. 23. 1628. THe fourth part of this Chapter which contains our Saviour's answer to Peter making mention of his own and his fellow-Disciples obedience formerly shewed in forsaking all they had and following Christ when they were at first called to be his Disciples from ver 28. to ver 32. Where 1. Consider Peter's mentioning or making profession of their former fact or obedience shewed Peter began to say c. Lo we have left all c. ver 28. 2. Christ's answer made hereunto which consisteth of two parts 1. A gracious promise of a rich reward to be given to all such as had forsaken any thing that was dear to them in this world for his sake and the Gospells they should receive a hundred fold more in this life c. and in the world to come eternal life ver 29 30. 2. An admonition or caveat to his Disciples touching the future Apostacy of some Hypocrites which had made fair shew and bin forward Professors of Christ and the Gospell for a time as also touching the Calling and conversion of others who had bin gross offenders and seemed farthest off from the Kingdome of Christ This admonition or caution is delivered in that general sentence uttered ver 31. Many that are first c. Of the first The end of Peters mentioning of this matter at this time was to demand and know and be better resolved of Christ what recompence they were like to have for their obedience shewed in forsaking all and following him Matth. 19. 27. What shall we have therefore The occasion was the former conference between our Saviour and the young Ruler touching the way of obtaining eternall life in which conference our Saviour willed him to sell all and give to the poor and then promised him treasure in heaven
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
it to be done any more as being a profanation of that holy place into which none but holy Vessels and Instruments were to be brought which served for the worship of God Now by this also our Saviour shewed his zeal for the glory of God in that he would not tolerate the least abuse but proceeded to thorow Reformation of all Quest Quest By what power or authority did our Saviour now take upon him to purge the Temple by casting out the buyers and sellers c. Answ Answ 1. He being the Son of God and true Messiah and consequently the absolute King and High Priest of the Church had power sufficient to do this Mal. 3. 1. the Church is called his Temple And Matth. 12. 6. He is said to be greater then the Temple Ver. 17. of this Chapter he calls the Temple his house 2. He did this not by an ordinary power or Authority for then he would have used it oftner at other times and in reforming other abuses as well as these here mentioned but he did this by a special and extraordinary authority which he at this time assumed to himself as he had done once before thereby to declare and shew himself to be indeed the true Messiah and absolute King and High Priest of the Church whose Office was to Reform the corrupted state of the Church Vide Danaei quaest Where note that this special and extraordinary fact of our Saviour is no warrant at all for ordinary men or private persons without a Calling to undertake the publick Reformation of abuses in the Church Much less doth this warrant the Pope or his Clergy to usurp temporal power to punish offenders in body goods c. as the Rhemists teach upon Joh. 2. So much in way of clearing the sense of the words Now follow the Instructions from them where I will speak of three things 1. Of the abuses or disorders themselves which our Saviour here found in the Temple viz. Buying and Selling and Money-Changing c. 2. Of our Saviours speciall and extraordinary fact in purging the Temple from these abuses by casting out the buyers and sellers c. 3. Of the manner of his doing this 1. With extraordinary power and authority so as none dared to resist him but all gave place 2. With great zeal and indignation against these abuses which he shewed both by his violent and forcible driving out of the buyers and sellers and overthrowing the Tables c. as also by his strictness and unpartial dealing in this work of Reformation sparing no abuses but reforming all not suffering so much as a common Vessel to be carried through the Temple Observ 1 Of the first Observ 1. In that there were so great abuses and disorders at this time reigning and tolerated not only amongst the Jews but even in Jerusalem their chief City yea in the Temple the principall place of the City and yet even at the same time the true Church of God was at Jerusalem and amongst the Jews for there were some of them which believed in Christ and imbraced the Gospel as the Apostles of Christ and other Disciples though they were but a small number in comparison Hence gather that the true Church of God may be in such places and amongst such persons where there are great corruptions and abuses reigning Mark 11. 15 16. And they come to Hierusalem And Jesus went into the Temple and began to cast Decem. 20 1629. out them that sold and bought in the Temple c. Observ 2 Observ 2. IN that one cause of these abuses practised in the Temple was the negligence of the Priests and of the Scribes Pharisees and other Rulers of the Jews who should at first have withstood and hindered this profanation of the Temple see by this how dangerous it is unto the Church when the Rulers and Governours of it are careless and negligent of their duties in setting themselves against abuses and corruptions beginning to grow and spring up in the Church This is a means to let in all abuses into the Church when such as should keep them out are careless of doing their duty When Magistrates do not use their authority in resisting abuses and disorders growing into the Church when the Pastors and Ministers of the Church do not by their Ministery oppose such abuses and labour to keep them out no marvail if such corruptions get into the Church and prevail in it See Jer. 2. 8. This was one main cause not onely of these abuses in the Temple here mentioned but also of sundry other grosse corruptions raigning amongst the Jews in our Saviour's time because the Priests Scribes and other Rulers were negligent in their duties They were blind Guides Matth. 23. And took away the Key of knowledg from the People Luke 11. 52. Vse Use See how needful for us to pray for the Rulers and Governours of the Church that they may be zealous and conscionable in their duties to set themselves by all means against abuses and corruptions growing into the Church c. Observ 3 Observ 3. In that another main cause of these abuses practised in the Temple was the covetousnesse of the Priests and People who made a gain to themselves by this buying and selling of Oxen Sheep Doves c. in the Temple for Sacrifices hence gather How hurtful and dangerous the sin of covetousnesse is in the Church of God being one main cause of the greatest corruptions and abuses which do grow and spring up in the Church and do raign in it As it is called by the Apostle the root of all evil 1 Tim. 6. 10. so especially it is the root and fountain of those evils which do most hurt and annoy the Church of God How many gross sins and corruptions hath this one sin caused and brought forth in the Church from time to time and in all Ages as Non-residency Bribery Extortion Usury c. what is one cause of so much lying swearing forswearing c What is one cause of such contempt and neglect of God's Worship and holy Ordinances but covetousness as in the Parable Luke 7. those that were invited to the spiritual and heavenly Supper made excuses from their Farms Oxen c. What is one cause of the breach of the Sabbath by buying and selling of Wares by doing worldly business going Journeys c. but Covetousness Jer. 6. 13. From the least to the greatest they are given to covetousness From the Prophet to the Priest every one dealeth falsly This sin is named for all other Use Vse This should teach and move us to hate and abhor this sin of covetousness in our selves and others seeing it doth so much hurt in the Church of God and is the cause of so many abominations in it Therefore let all take heed of this sin and of being given to it as our Saviour warneth the people in his time Luke 12. 15. Pray unto God to keep us from this sin Get faith in God's Providence
perform them in some measure at least or else he cannot be a good Christian Vse 1 Vse 1. See that it is no easie matter to be a good Christian but hard and difficult seeing every believer in Christ is called of God to undertake and perform so many great and difficult works and Christian duties No easie matter to remove a Mountain and to throw it into the Sea But a Christian must do this in some sort yea he must make accompt to remove many Mountains before he dye and come to Heaven that is to practise and perform sundry most hard and difficult duties as hard and impossible to flesh and blood as the removing of a Mountain See the folly and ignorance of such as think it an easie matter to be a good Christian c. To believe in God and in Christ truly c. They say they have alwayes believed c. On the contrary such as truly believe are called to do such works as are most hard and impossible to nature which cannot be done without special grace and power from God See then that there is more then nature required in a Christian viz. grace and a supernatural power of God c. Use 2 Use 2. To teach us if we will be good Christians indeed not to promise our selves a life of ease but to think seriously and often what we are called unto viz. to undertake and perform great and difficult works yea many such works above the power of nature and impossible to flesh and blood c. And therefore daily to pray and labour for supernatural strength and power from God to perform these great works and duties of a Christian and withall to set about these works and daily to labour and exercise our selves in practise of them For they are such works as are not to be done once in our life-time but often and daily such as we must continue to do so long as we live in this world Sit not still as if thou hadst nothing to do thou hast Mountains to remove c. if thou be a Christian Of the second As God doth call Christians and Believers to perform great and difficult works so all such shall be enabled and have power from God for performance of those works though never so hard This our Saviour here promiseth That if a Christian being called of God do undertake a work or duty as hard to perform as the removing of a Mountain he shall be able to effect it How shall he be able Not of himself but by the power of God who calls him to the work As when God called Sampson to do great and wonderful works by bodily strength he did withall enable and furnish him with strength to do them So when God calls Christians to undertake and do great and difficult works of Christian practice he doth withall enable them with strength and power to perform those works When God called Abraham to leave his Country and Kindred and to go he knew not whither God enabled him to obey in this difficult Command So when he commanded him to sacrifice his only Son Isaac c. When our Saviour Christ called his Disciples to forsake all and to follow him he gave them power and ability to obey this his calling So when he taught them to deny themselves and to take up their Crosse c. When he called the Martyrs to bear witnesse of his truth with the hazard and loss of all they had in this World yea of life it self he gave them power to do this great and difficult work c. Use Vse To comfort Believers and good Christians against the difficulty of those Christian Duties which they are called to perform though they be never so hard and impossible to nature and such as we can never of our selves perform by our own strength no more then we can remove a Mountain and cast it into the Sea c. yet God who calleth us to do these hard and difficult things will enable us with power from Heaven to do them He will work all our works for us or in us as it is Esay 26. 12. Mark 11. 23. And shall not doubt in his heart but shall believe c. April 4. 1630. NOw it followeth to speak of the Condition of this Promise made by our Saviour to his Disciples and to other believing Christians which is also required as the means whereby they must come to be partakers of that which is promised viz. to be enabled of God to do such great and difficult works as he calls them to perform Now the Condition or Means is true Faith or Confidence of Heart whereby a Believer must rest firmly perswaded that the work he undertaketh shall be effected expressed in these words And shall not doubt in his heart but shall believe c. Observ 1 Observ 1. True Faith or Confidence in God is the only means by which Christians come to be enabled of God for performance of such works as he requires of them though most hard and difficult such works as are impossible to Nature Faith is the only means whereby we receive power from God for performance of such great and difficult works Therefore our Saviour here promising to his Disciples and to other good Christianâ— a power and ability to perform hard and difficult works above the power of Nature requires this condition That they do not doubt in heart but believe in God and rest upon him for the effecting of that which they undertake to do So that as it is God alone that can and doth enable us to do such Christian Works and Duties as are most hard and difficult so it is Faith by which we come to receive and be partakers of this power and ability from God to do such works Reas 1 Reason 1. By Faith alone they apprehend the power of God and apply it to themselves and so by this power of God working in them they come to be strengthened and enabled to do the greatest and most difficult Works which God commandeth and requireth of them Reas 2 Reas 2. Faith is the only Grace by which Christians are united to Christ Ephes 3. 17. For it is the same Faith by which we believe in Christ and by which we trust in God c. Joh. 14. 1. and so they receive power and strength from Him to do all hard and difficult works required of them And this power of Christ is the power of God for it is one and the same Divine power which is in God and in Christ c. Phil. 4. 13. I can do all things through Christ c. Hence it is that in Scripture the performance of the most hard and difficult Works and Duties required of a Christian is ascribed to Faith and they are said to be done by faith because it is the only instrumental cause and means by which we receive power and ability from God and from Christ to perform such Duties See Heb. 11. how many great
and difficult Works Believers are said to have done by Faith For example By Faith they performed obedience to God in most difficult and hard commandments as Abraham in Sacrificing his son Isaac c. By Faith they forsook things most dear to them in this World as their own Countrey and kindred as Abraham likewise did upon Gods commandment By Faith Moses forsook all the honours wealth and pleasures of Egypt at the calling of God and chose rather to suffer affliction with the people of God c. By Faith other believers are said to have done many great and wonderfull things To have subdued Kingdoms to have wrought righteousness to have stopped the mouths of Lions as Daniel did to have quenched the violence of fire c. as the three Children did Dan. 3. out of weakness they were made strong waxed valiant in fight turned to flight their enemies c. Others by Faith endured cruel tortures and other grievous tryals and afflictions as mocking scourging bonds and imprisonment suffered themselves to be stoned sawen asunder slain with the Sword c. How did this Faith inable them to do all these great and wonderful things Because by it they believed and apprehended the power of God and of Christ strengthening and enabling them So in other places of Scripture other great and difficult works are ascribed to Faith and by it Believers are said to perform them because by it they receive power and strength from God and from Christ to perform such great works By Faith they are said to resist the Devil and his temptations 1 Pet. 5. 9. Whom resist stedfast in the Faith Ephes 6. 16. The shield by which we quench his fiery Darts By Faith believers are said to overcome the World 1 Joh. 5. 4. This is the victory that overcommeth the World even our Faith By the World understand all things in the World which oppose themselves against us in our Christian course By Faith they are said to stand 2 Cor. 1. ult that is to hold out constantly in the profession of Christ and the Gospel Thus the greatest and hardest works and duties which a Christian is to perform in this life are ascribed to Faith not that our Faith of it self doth inable us to do these things but because it is the onely means by which we come to receive power and ability from God and from Christ to do these hard and difficult works Use 1 Use 1. See both the excellency and the necessity of this grace of Faith 1. The excellency and how truly it is called pretious by the Apostle 2 Pet. 1. 1. in that it is the onely means by which we come to be enabled to do the greatest and most hard and difficult works and Christian duties commanded of God and required of us even such works as are above the power of nature to perform even as hard and impossible to nature as the removing of a Mountain How great a benefit and priviledg is this which we have by Faith That by it we are enabled to do the greatest and most difficult works commanded of God and required of us c. the only means by which we receive power and ability from God to perform such works By it we receive power and ability from God to deny our selves and to take up our Cross and follow Christ to mortify our lusts to resist the Devil to overcome the World to obey God in the hardest duties required of us c. In a word to do all things which God calleth us to do though never so hard and difficult c. See the excellency of this grace of Faith and the power and efficacy of it enabling us to do all Christian works and duties though never so hard and difficult 2. See also the necessity of Faith without which we have no power at all to perform those difficult works which are required no power to deny our selves or mortify our lusts no power to resist temptations to bear afflictions patiently to obey God in hard duties against nature c. But all the power we have for the doing of these things is from Faith and by means of it So that Faith is our strength and the Faith of a Christian is that wherein his strength consisteth even all the strength he hath to do good or to perform any Christian duty commanded of God By this we stand and are able to hold out in our Christian course and in the practice of all Christian duties though never so hard This is our Victory against the World as we heard before yea this is our life Hab. 2. The Just shall live by his Faith not a natural but Spiritual life of grace far above the power of nature See the power and vertue of Faith together with the excellency and necessity of it how ill we can be without it if we will be Christians yea that we cannot at all be without it forasmuch as all the power and ability we have to do good and to perform such Christian duties as are required of us is from Faith by which alone we receive this ability from God to do those things which of our selves we cannot Use 2 Use 2. To stir us up every one to labour for this excellent and most necessary grace of true Faith being the onely means by which we receive power and strength from God to do all Christian cuties though most hard and difficult c. See what need for us to labour for this Faith using all means to attain to it especially the principal means which is attendance on the publick Ministry of the Word for Faith commeth by hearing c. Rom. 10. 17. especially such as want Faith c. And not onely to get this Faith but labour to feel the power and vertue of it in thy heart at all times strengthening thee to do those duties which God calls thee to do though hard and difficult When thou art to do such duties as are hard and impossible to nature as to deny thy self to mortify thy lusts to bear afflictions c. and findest no power in thy self c. then by Faith believe the power of God and rest on it c. Build on this go out of thy self Faith must carry thee out of thy self c. Labour also every one for further growth and increase of Faith by all means Pray with the Disciples Luke 17. 6. Lord increase our Faith Labour to feel the weaknesse and imperfection of thy Faith c. Use 3 Use 3. To comfort true believers assuring them that if they have Faith to believe in God and in Christ Jesus and to rest upon the power of God and of Christ they shall by this means be enabled to do those duties which God calls them to do though never so hard or impossible to nature Think of this when thou feelest difficulty and hardness in good duties in denying thy self in the practice of Repentance in bearing afflictions c. What though these things be