Now this zeal and earnestness consisteth in 2 things chiefly 1. In being affected and moved in his own heart with that which he delivereth feeling the power of it in himself 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught now this is done by the particular applying and earnest urging and pressing of the Doctrine taught unto the consciences of the hearers when it is not only delivered in general manner and so left but particularly applied yea and this Application urged 〈…〉 unto the consciences of the People for the reproving and convincing of sin in them and for the stirring of them up to goo◠〈…〉 Eccles 12. 11. The Doctrine of the Word preached by the Ministers of it is compared to Nailes fastned to shew that it must b◠driven home and up to the head as it were by the hammer of Application Use Seeing Ministers must be zealous and earnest in their Preaching hence it follows that you that are hearers should be affected and moved with this our zeal and earnestness As it is our part to cry out and lift up our Voice as John Baptist did that is to be zealous and earnest in exhorting reproving convincing c. So it is your part to be moved with this our crying and to shew that you are moved with it by avoiding the sins that we cry out against and by embracing and practising the good duties unto which we so earnestly exhort As we are to cry unto you by earnest exhortations admonitions reproofs and threatnings out of the Word of God so you must not suffer us to cry in vain to you Amos 3. 6. Shall a Trumpet be blown in the City and the People not be afraid Shall we sound the Trumpet of the Word loud in your ears and should you not be moved at it Some indeed are so blockish and sensless that cry we never so loud to them by exhortation reproof or threatnings they are no more moved at it than the Pillars of the Church they sit gazing about or else fall asleep and are not once moved or touched with any feeling of that which is delivered If John Baptist himself were here to cry unto them to leave their sins and to turn to God by new obedience we may probably think that these would be little or nothing moved at his cry but like deaf Adders they would stopp their ears though the Charmer should charm never so wisely At the zealous Sermon of Peter a great number were pricked in their hearts Act. 2. But now adaies few or none are once moved at the zealous and earnest exhortations admonitions and reproofs delivered to them by God's Ministers But remember this That as we are to shew zeal and earnestness in delivering the Word so you are to be affected and moved in heart with that which is thus delivered the Lord hath not appointed us to cry and lift up our voices in vain but he will have you to hearken to our earnest Cry and to be moved with it Obser 2 Again in that John Baptist is said to have cryed out in preaching this shewed his boldness and hence we learn That Ministers of the Word should with courage and boldness of spirit deliver the word and message of the Lord. Ephes 6. 20. Paul would have them pray for him that he might speak the Word boldly as he ought to speak This is enjoyned the Prophets that they should not fear the faces of men in reproving sin as Jer. 1. 17. Ezek. 3. 9. Fear them not neither be dismaied at their looks c. We have examples for this Eliah boldly reproving Ahab 1 King 21. John Baptist also boldly and plainly telling Herod that it was not lawful for him to have his Brother's wife Mark 6. 18. Act. 4. 13. See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness or to suffer himself to be hindred by it from doing his Duty We must remember that we deliver not our own message but the word and message of God himself and that we speak in his name not in our own name and therefore we should with all liberty and boldness deliver this Word of God not forbearing to reprove sin nor concealing any part of God's Truth for fear of mens displeasure Cry out boldly against sin as Elias and John c. To proceed In the Wilderness touching this Wilderness which was the place where John Baptist cryed and preached so zealously we shall speak more fitly upon the next Verse I proceed now to the sum and substance of that which he cryed in these words Prepare ye the way of the Lord c. First to open the words Prepare the way c. Whereas there is some little difference between the words as they are alleged here by the Evangelist and as they are found Esay 40. 3. We must not marvail at it for the Writers of the New Testament use much liberty in citing places out of the Old Testament not alwayes tying themselves to the very words of the Text alleged without adding or diminishing from them but they content themselves with alleging the words in such manner as seemed for their present purpose in the mean time not altering the substance of the matter So here St. Mark leaveth out some words which Esay hath as those words in the desert but they are implyed in the words going before in that it is said The Voyce of one crying in the Wilderness so that the sense is not diminished by leaving them out in this place The like may be said of those other words our God which Esay hath but St. Mark passeth them over yet they are implyed in the word Lord. But to come more nearly to the opening of the words Prepare ye the Way c. The meaning is Make ready your selves and your own hearts especially to embrace and entertain Christ Jesus the Lord. It is a Metaphoricall speech taken from the custome of Loyall and Dutifull Subjects who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities they use to prepare the way by which he is to passe removing all inconveniences and annoyances out of the way and if there be any that the King may have a clear way and passage So John Baptist exhorted the People to prepare their hearts for the coming of Christ to give Him entertainment Make his paths straight or plain and eeven This is but a repetition of the same thing in other words the meaning is this That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts So much of the words The Instruction follow Obser 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ Hence we may learn that by nature we are altogether unfit to embrace Christ aright and to give entrance and
we can Exod. 32. Though Moses were angry at the Israelites yet he prayed for them Ver. 31. 6. Lastly Our anger must be joyned with grief for the person against whose sin we are offended But of this in the next Point Now to make use of this Vse 1 Vse 1. Seeing this holy anger against sin is lawfull and necessary this condemns the want of it in many who can see and hear God dishonoured by the sins of Swearing Sabbath-breaking Drunkenness filthy speaking c. and not be moved with any indignation or displeasure their spirit is not stirred in them at these things there is much sinfull anger in men but little anger against sin An evident sign there is no true zeal in them for God's Glory if there were they could not but be more moved to see his Name dishonoured and his Glory troden under feet In their own Cause many can be hot as fire upon the least occasion but in the cause of God when they see Him dishonoured by sin they are cold as Ice their hearts rise not against it they are no more moved then if it did not at all concern them How far do these come short of the zeal of Eliah Moses Paul c. Vse 2 Vse 2. Labour for this holy affection of anger against sin that we may have our hearts moved with indignation when we see God dishonoured To this end labour for the true love of God in our hearts then we shall not indure to see Him dishonoured without being angry and displeased at it A loving Child cannot but be displeased when he sees his Father abused neither can any true Child of God indure to see or hear God dishonoured but must needs shew dislike and displeasure at it So much of the first affection with which our Saviour was now moved against the Scribes and Pharisees namely his anger against them Now to speak of the second which is his grief or sorrow for the hardness of their hearts Mark 3. 5. Being grieved or mourning for the hardness of their hearts He said unto the Man Stretch forth thy hand Sept. 12. 1619. And he stretched it out and his hand was restored whole as the other MOurning also Or mourning together that is joyning inward sorrow and grief with his anger Observ 1 For the hardness of their hearts That is because he perceived their hearts to be rooted and settled in malice against him and in a willfull resistance of the Truth whereof he had convinced him that by no means they would be reclaimed or drawn from these sinnes The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the thick skin or brawninesse of the hand gotten by much labour which brawny skin is without sense Whence this Word is here used to note out unto us the great obstinancy of these Scribes and Pharisees in their Sins that they were so rooted in them that they had no sense or feeling of any means used to reclaim them This for the meaning Observ 1. In that our Saviour Christ with anger against the obstinate malice of the Scribes and Pharisees joyned grief for their hardnesse of heart we learn That our anger against the Sins of others should be joyned with sorrow and grief for those Sins and for the Persons offending Though our Saviour were greatly offended against the obstinate Jews for rejecting his Doctrine and for refusing to believe in Him yet withall He was grieved for this their obstinacy and for the heavy Judgment of God which was come on them and their City and therefore He wept over it Luk. 19. 41. So Mark 8. 12. when the Pharisees tempted Him seeking a Sign He was no doubt offended at them for this their Malice and Hypocrisie And yet He sighed deeply in Spirit for them c. Thus Lot vexed his Soul not onely with anger but with grief also for the wicked lives of the Sodomites Thus the Prophet Jeremy living in a most corrupt age could not but be much offended at the greivous Sins of the Jews in his time and yet withall he wished his head were Waters and his eyes a Fountain of tears to weep Day and Night for them Jer. 9. 1. Reason of this Point True zeal for God's glory is a mixt affection consisting partly of a holy anger against sin and partly of a hearty grief for sin as also for the party offending Therefore both these must go together in all that are truly zealous for the Lord of Hoasts as Eliah was Vse 1 Vse 1. This condemneth the carnall anger that is in many which is not accompanyed with grief for the persons and sins against which they are offended Some are carryed away with bitternesse of heart and hatred against the Persons of those with whom they are angry so far are they from being grieved for them Others again are so far from grieving for the Sins of those against whom they are angry that they rather rejoyce and are glad to see them run into sin hoping that this will be a disgrace to them and that they may insult over them This is wicked and sinfull anger which Christians must beware of Far be it from thee to rejoyce at the sins of the party against whom thou art offended for if it be thus with thee this shews thy anger to be against the person and not against the sin whereas contrarily thou art bound to love the person and to be angry at the sin onely and to grieve both for the person and the sin Use 2 Vse 2. Examine our anger against others by this property to know whether it be good and holy Is it joyned with inward grief for the person and for the sin Can we mourn in heart for the sins of those with whom we are offended as our Saviour Christ did Then our anger is good not otherwise If it be not thus accompanyed with sorrow for the person and for the sin it is not such as it should be Try therefore all our anger by this We are by nature very apt to carnall anger and we are ready still to plead for it that it is against the sins not against the persons of others See here how to try whether it be so indeed or no Is there any true sorrow or mourning in thy heart for the sin against which thou sayest thou art angry Art thou grieved that God is dishonoured by it Art thou also sory for the person Dost thou pitty his case in regard of the misery and danger unto which sin layes him open If it be thus it is good and holy anger otherwise suspect it as carnall and unholy Let us every one throughly sift our own hearts touching this matter If we so do we shall find how little holy anger is in us and how much we offend by sinfull anger How often are we angry with others with our Children Servants c. when there is no mourning at all in our hearts for their sins Consider and
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
is God's peculiar Office to pardon sins and therefore he that is but Man cannot do it without Blasphemy Now in these reasonings of the Scribes we are to note some things that are good and commendable and to be imitated of us and on the contrary other things evil and wicked to be shunned of us The things that are commendable are these 1. That they condemn and dislike the sin of Blasphemy shewing their detestation of it 2. That they judge it to be Blasphemy for a meer Man to take unto himself what is proper to God 3. That they judge it be God's proper Office to forgive sins The things discommendable and wicked are these 1. Their Malice 2. Their Ignorance Their malice against our Saviour they shew two wayes 1. By taking his words in the worst and hardest construction and meaning for whereas he said Thy sins are forgiven thee and not I do forgive thy sins His words might be so taken as if he did not in his own name take upon him to forgive them but onely pronounce forgivenesse in the Name of God as the Prophets used to do But on the otherside they take his words so as if his meaning must needs be that he did in his own Name forgive sins And it is true that this was his meaning but this was more then they knew and more then could be gathered from his words therefore they should have enquired of him how he would be understood But they do not so but condemn Him of Blasphemy before they could know His meaning certainly 2. They shew their malice in accusing him of Blasphemy without cause and without sufficient ground as appears by that which hath bin said already Again they discover their grosse Ignorance in that they take it for granted that our Saviour Christ was but a meet Man whereas He was the Son of God Thus we see what things are good and commendable and what are evil and wicked in these Scribes And from the consideration of all these we have sundry Instructions to be gathered And first to speak of those things that are commendable Observ 1 Observ 1. We ought with these Scribes to abhorre and detest all Blasphemy against God and to shew our dislike of it when we hear it uttered by others So did Hezekiah 2 King 19. 1. when he heard the Blasphemy of Rabshaketh So did the High Priest when he but supposed that our Saviour Christ had spoken Blasphemy Matth. 26. 65. He rent his Clothes c. So our Saviour Christ detested Satan when he heard him speak words tending directly to God's dishonour Matth. 4. 10. Reas 1 Reas 1. God's Glory ought to be most precious and dear to us as it is unto Himself Reas 2 Reas 2. By this we are to shew our true love unto God A child that loves his Father will not indure patiently to hear him evil spoken of Use Use See what to judge of those that if themselves be evil spoken of or reproached in words will not indure it but can hear the Lord's Name reproached and pierced through with Oaths and Blasphemies and yet put it up and shew no manner of dislike How dwelleth the love of God in such or How can they be gracious Children which make so leight accompt of their Heavenly Father's honour as to see it trampled under foot with patience St. Austin de peccator merit Lib. 1. Cap. 22. reports of a certain Idiot or Innocent wanting the use of reason who would bear any wrongs done unto himself but if he had heard the Name of Christ blasphemed and dishonoured he would shew his dislike by throwing stones at them and in this Case he would not spare his own Masters that kept him This Idiot as it may be feared shall rise in Judgment against many now a-dayes who can hear the Name of God and of Christ blasphemed and reproached without shewing dislike of it Observ 2 Observ 2. We may learn further of these Scribes that it is Blasphemy for any meer man to arrogate that to himself which is proper and due onely to God for this tendeth directly to the reproach of Gods Name Such was that Blasphemy of the King of Tyrus mentioned Ezek. 28. 2. who said He was God and that he sate in the seat of God in the midst of the Seas c. Such also is the Blasphemy of Antichrist mentioned 2 Thess 2. 4. Who as God sitteth in the Temple of God c. This is a high degree of Blasphemy Use Use See by this how deep in this sin of Blasphemy are the Pope and his flatterers the Jesuites and other Papists in ascribing many things to the Pope which are peculiar to God alone As that he cannot erre judicially in matters of Faith That he hath power to make Laws binding the Conscience absolutely under pain of Damnation That he may send multitudes of Souls to Hell without Controllment of any That he hath power to forgive sins not onely such as are past but such as shall be committed many years afterward That he hath power to coyn or frame new Articles of Faith That he is universall Head of the whole Church on Earth which is proper to Christ onely These and many the like things do the Pope's flatterers attribute unto him and he doth not refuse them and yet they are all proper unto God and unto Christ therefore the Pope and Papists are wicked Blasphemers and to be detested of us for the same This doth well prove and shew the Pope to be that Beast mentioned Revel 13. 1. which had seven Heads and ten Horns and upon his Heads the Name of Blasphemy Observ 3 Observ 3. In that they ask Who can forgive Sins but God c. we learn That to Forgive sins is the Prerogative of God alone not communicable to any creature Man or Angell Esay 43. 25. I even I am he that blotteth out thy Transgressions for my own sake and will not Remember thy Sins Psal 32. 2. Blessed is the Man to whom the Lord imputeth not Iniquity c. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the Transgressions of the Remnant of his Heritage c. Reas Reas God is the party offended chiefly in every sin Psal 51. 4. Sin is the breach of the Law God is the Law-giver c. Use 1 Use 1. This condemns the Pride and Presumption of Antichrist the Pope of Rome and of his Popish Priests claiming to themselves this power of pardoning sins judicially and effectually not onely by declaring or pronouncing pardon to the Penitent but also by actuall conferring it on them so Bellarm. de Poenitent These may be set to school to the Scribes c. Vse 2 Use 2. Seek to God onely for pardon of our sins Him we chiefly offend by all our sins seek Peace and reconciliation with him above all else look not to have peace in thy Conscience If thou hadst offended a great man what means wouldst thou
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
Calling c. Therefore also they are said to be Blessed Whom the Lord chooseth and causeth to come unto Him Psal 65. 4. Now then seeing effectuall Calling is so great and excellent a Blessing it follows that such as are made partakers of it are bound to shew great thankfulness unto Christ for it Quest Quest How must they shew their thankfulness Answ Answ Sundry wayes especially these four 1. By an humble and thankful acknowledgment of the free Grace and Mercy of Christ shewed on them in their Calling This acknowledgment must be made both in heart inwardly as also in Word and Tongue outwardly on every good occasion This we see practised by Paul 1 Tim. 1. 2. By preferring and seeking the Glory of Christ before all other things even before those things that are dearest unto them Paul was so thankfull to Christ for his Calling and Conversion that he preferred Christ's Glory before his own Life as may appear Phil. 1. 20. 3. By giving up themselves and their Souls and Bodies wholly to the Service and Obedience of Christ and of his Will 4. Lastly By the conscionable performance of all Duties of love to the person of Christ Thus did Levi here and thus did Zacheus Luke 19. Being called of Christ he shewed his thankfulness by entertaining Christ in his House So also did Mary Martha and Lazarus Joh. 12. 2. by making Christ a Supper in Bethany and Mary also further manifested her thankfulness by bestowing that costly Oyntment on the body of Christ Thus also we read Luke 7. of that sinfull Woman that she being effectually Called and having truly tasted of Christ's mercy in the pardon of her Sins did testifie her love and thankfulness to Christ by doing a Duty of love to his person namely in washing his feet with her tears and wiping them with the hairs of her head and therefore Ver. 47. our Saviour tells Simon That her many sins were forgiven for she loved much that is because she felt Christ's mercy in the forgiveness of her manifold sins therefore she was moved to shew much love and thanfulness unto his person And thus all that are effectually called must shew their thankfulness by doing Duties of love to Christ's person Object Object Christ is not now on Earth but is gone up into Heaven How then shall we do Duties of love to his Person Answ Answ Shew love to the Faithfull members of Christ who stand in any need of the Fruits of our Love this is to shew love to Christ himself See Matth. 25. Vse Vse Let all that profess to be effectually Called look to this that they shew their unfaigned thankfulness to Christ for his unspeakable Grace and Mercy shewed on them Acknowledge Christ's free Grace and Mercy shewed to thee in Calling thee out of thy sinfull estate and be carefull all the days of thy Life to testifie thy true thankfulness by seeking his Glory above all things and by thy conscionable obedience to his Will in all things as also by the Fruits of thy love shewed to him in his faithfull Members by relieving helping and doing good to them by all means If thou have truly tasted and felt Christ's mercy in thy effectuall Calling thou canst not but shew thy self thankfull for the same in this manner Observ 2 Observ 2. Further in that Levi took occasion also to invite many of his fellow Publicans and Sinners to the end they might be brought to believe in Christ we are taught that such as are effectually called and converted unto Christ will be carefull in using means to bring others unto Christ So Joh. 1. 40 c. Andrew being Called unto Christ brought his Brother Peter to him and Philip being Called brought Nathaniel to him Joh. 4. 29. The Woman of Samaria feeling the work of Faith begun in her self useth means to bring her Friends and Acquaintants unto Christ Luke 22. 32. Christ bids Peter when he is converted to strengthen his Brethren that is to use all good means to draw them to repentance and to strengthen them in the Faith of Christ Reas Reas True saving Grace where it is wrought cannot lye hid or be kept close within the party that is partaker of it but it will shew it self towards others in labouring to draw others to partake in it Joh. 7. 38. He that believeth in me saith Christ out of his belly shall flow Rivers of living Waters He cannot contain them within himself but they must needs flow out to others Use 1 Vse 1. This convinceth those not to be effectually Called who use no means to win others to Christ Yet how many such are there who think this to be the Duty of Ministers only to seek the conversion of others therefore themselves care not what becomes of the Souls of others that live in sin and ignorance they use no means to bring them out of this estate they make no conscience as occasion is offered to instruct the ignorant to admonish those that live disorderly to comfort the distressed c. But know this It is an evident signe thou art no true convert thy self if thou be altogether careless of the conversion of others I am perswaded saith Chrysostom Lib. 6. de Sacerdot that no man can ever be saved that takes no pains at all for the salvation of his Neighbour And what then shall become of those that instead of seeking the conversion and salvation of others do hinder others conversion either by their ill example or else by laying other stumbling blocks in their way to discourage them that are coming on in Grace as by scoffing at them or reproaching them any way A fearfull wo belongeth to such if they repent not in time Use 2 Vse 2. To stir us up to be carefull of bringing others unto Christ This is the way to approve our selves to be effectually Called and by this we shall shew our thankfulnesse unto God for our own conversion If thou have tasted of God's mercy in thy own conversion be a means to draw other Sinners to Christ by thy example As Levi invited his fellow Publicans to his House that they might be in company with Christ to hear Him and to be converted by Him so do thou invite and perswade Sinners to come where Ghrist is that is to repair to those Places where Christ doth manifest his presence especially to the publick Congregation where Christ is present in speciall manner in the Ministery of the Word and Sacraments Further in that these Publicans and Sinners were present at this Feast and our Saviour did not refuse to be in their company we might observe that it is not simply unlawfull in some Cases to come in company with the wicked But of this Point I shall have occasion to speak afterward upon the 17 Ver. It followerh For there were many and they followed Him These words as hath bin said shew the occasion of Levi's inviting so many Publicans and Sinners namely because there were many of
Fasting q. d. It is not fit they should be tyed to it By Fasting is meant religious Fasting which is a voluntary abstaining from Meat and Drink for a time for a religious end But the dayes shall come when the Bride-groom shall be taken from them namely when Christ himself should be taken away from them in regard of his bodily presence for otherwise in regard of his spiritual presence He was never taken from them Matth. 28. 20. This was to be fulfilled afterward partly at the time of his death and partly at his ascension and going up into Heaven after he rose from death Thus much of the meaning of the words contained in the 19 and 20. Verses Observ 1 Observ 1. Here is mention made first of the Bride-groom's being present with Christ's Disciples and afterward of his being taken from them Hence learn that the outward estate and condition of the faithful in this life is not alwayes alike but variable and changeable One while they are in outward prosperity another while they are in adversity and affliction Thus it was with these Disciples of Christ One while they had Christ the Bride-groom present with them and this was a prosperous time with them for his presence was most sweet and comfortable to them many wayes Another while afterward they were deprived of his heavenly society and company and this was a time of sorrow and affliction unto them Thus it hath been with others of the faithful sometimes their estate hath been more prosperous and comfortable sometimes more afflicted and uncomfortable Joseph one while in great affliction being sold by his Brethren for a Slave to the Ismaelites another while in prosperity being advanced to great Dignity in Aegypt and into special favour with the King himself Job one while rich and abounding in Wealth and Children and all outward prosperity another while in grievous afflictions of all sorts David one while persecuted by Saul and driven to fly into the Wilderness and there to live and remain for a time another while settled quietly in his Kingdom and flourishing in it Daniel also was one while in great favour with Nebuchadnezzar King of Babylon and with Darius King of Persia another while in great trouble and danger being accused falsly and cast into a Den of Lions Use Use This must teach all God's Children to make accompt of this That their outward estate in this life shall not continue alwayes at one stay or in one and the same tenure but that it is subject to Change and Alteration Sometimes they may be in outward prosperity health wealth c. but they must not think this will alwayes continue but look for a time of affliction and trouble to follow and succeed it The Marriage-day is a time of Feasting and Rejoycing but it doth not last alwayes neither doth the Bride-groom continue alwayes with his Companions and Guests but for a time onely and then there is a parting of them asunder So it is with the Prosperity of God's Children in this life though they may enjoy it for a time when God sends it yet it will not alway continue neither must they look it should therefore they must not in prosperity grow secure or careless as if they could never be moved from that estate but in their prosperity prepare for the cross and affliction On the contrary side when they are in affliction and trouble they are not to faint or be dismayed nor to cast away all hope of comfort or deliverance for God is able to change their estate and to give them prosperity in stead of Affliction and he will do it in due time if he see it good for them Observ 2 Observ 2. Further in that our Saviour shews that it was not so fit for his Disciples now to fast while himself who was the Bridegroom was with them but that afterward when the Bride-groom should be taken away then it should be a fitter time for Fasting Hence we learn that Christians should carry themselves agreeably and answerably to their outward estate and condition in this life in Prosperity it is fit for them to rejoyce and to be cheerful In adversity and affliction it is fitter to give themselves to Fasting and Mourning for their sins and to humble themselves under the hand of God Eccles 3. 4. There is a time to weep and a time to laugh a time to mourn and a time to dance not that there is any time for foolish Laughter or wanton Dancing but to shew that there is some time fitter for honest moderate and lawful Mirth and Rejoycing than other times are and that is the time of Prosperity To this purpose also is that Jam. 5. 13. Is any any afflicted Let him pray Is any merry Let him sing Which shews that there should be a difference in the outward behaviour of Christians in the time of Affliction and in the time of Prosperity Praying Fasting and Mourning is fittest for the one and Christian Mirth and Rejoycing doth best beseem the other Vse Vse This reproveth those that use Mirth and Mourning Feasting and Fasting unseasonaby and so as is not sutable with their present outward estate and condition Some mourn and afflict themselves too much with heaviness and pensiveness at such time when they have more cause to rejoyce and to be cheerful in respect of the manifold Blessings of God which they enjoy Others on the contrary give themselves to Mirth Jollity and Feasting at such time when they have more cause of Fasting and Mourning in regard of God's hand which is upon them some way or other for their sins Like unto those Isa 22. 12. In that day did the Lord God of Hosts call to Weeping and to Mourning and to Baldness and to Girding with Sack-cloth And behold Joy and Gladness slaying of Oxen c. Observ 3 Observ 3. Further in that our Saviour calls himself the Bride-groom we are taught that he is indeed the true and onely spiritual Bridegroom and Husband of his Church and that the true Church is his Bride or espoused Wife Revel 21. 9. The Church is called The Bride the Lamb's Wife that is the Wife of Christ that unspotted Lamb of God which taketh away the sins of the World 2 Cor. 11. 2. The Apostle saith he had espoused them to one Husband that he might present them as a chast Virgin to Christ Ephes 5. 23. The Husband is the Head of the Wife as Christ is the Head of the Church Hos 2. 19. The Lord saith he will betroth or marry his Church to him for ever c. This is true of Christ that he hath betrothed his Church to himself for ever in a spiritual manner So Psal 45. and in the Canticles Christ is resembled to a Husband and the Church to his Spouse and Wife See also Matth. 22. 2. Now Christ is said to be the Spouse or Husband of the Church in regard of that neer spiritual Union which is between him and the Church
Observ 1. In that our Saviour is here called a Carpenter because he lived in that calling with Joseph his reputed father for sundry years before he took on him his publike Ministery he doth teach us by his own example That every Christian ought to have some particular and speciall Calling or Trade of life in which to live and to labour with mind or body and in which to glorifie God and do good in the Church or Commonwealth Ephes 4. 28. Let him that stole steal no more but labour in that which is good Gen. 3. 19. In the sweat of thy face shalt thou eat bread c. Yea Adam before his Fall was appointed his Calling which was to dress the garden Gen. 2. 15. So that it is the Ordinance of God both before and since the Fall of man both in the times of the Old and New Testament that every one should live and employ himself in some honest Calling profitable to Church or Commonwealth The Patriarchs were brought up to be Shepherds So Moses David c. Besides great good comes of this employment of our selves in a Calling For by this means 1. We glorifie God by yielding obedience to his Ordinance 2. We procure much good to our selves sundry wayes 1. By this means and through the blessing of God upon our labour we come to be furnished with necessary maintenance for this life 1 Thess 4. 11 12. Work with your hands that ye may have lack of nothing yea this is a means often to bring plenty and to make us able to relieve others See Ephes 4. 28. 2. By this means onely we come to have true interest to all blessings of this life as meat drink rayment c. 2 Thess 3. 12. We command such that is idle persons that with quietness they work and eat their own bread So that if they labour not it is not their own bread they have no true right to it because they use it contrary to Gods Ordinance not labouring or doing any good in Church or Common-wealth for it The like may be said of all other blessings of this life 3. Labour in a good Calling is a good means to humble our bodies and to keep them in subjection and consequently to quench and restrain sinfull motions and lusts in the mind and Heart as on the contrary pampering the body with idleness is a means to kindle and stir up such sinfull lusts See 1 Cor. 9. the last verse Use 1 Use 1. This reproveth all idle persons whether they be such as have no particular Callings or such as live idly in them Of the former sort are some Gentlemen who spend all their time in eating drinking sleeping and following sports c. But God hath not exempted them from labour in some Calling And though they have Maintenance and living enough and in that respect have no need of labour yet in other respects God will have them labour in some Calling that is fit for them that they may glorify God and do good in Church or Common-wealth and that they may have true right to the blessings of God which they enjoy If our Saviour Christ laboured why shoudl they live idly Again this condemneth the course used by common Beggars from door to door a course flat contrary to Gods Ordinance Again this reproveth such as have a Calling but live idly and negligently in it and this is all one upon the matter as if they had no Calling All such idle persons of what sort soever do walk disorderly 2 Thess 3. 11. living in the manifest breach of Gods Ordinance unprofitable burdens of the Earth neither can they be said to eat their own bread or to wear their own Cloaths or to have any true right to the use of any other Blessings of God in this life but are usurpers of them for which sin God will one day call them to a straight accompt and punish them if they repent not of it in time And in the mean time also the Curse of God hangs over the heads of such for their breach of his Ordinance and for the loss and mis-spending of so much pretious time Great is this sin of Idleness and the cause of many other sins as of Theft Prodigality Drunkenness Uncleanness c. Ezek. 16. 49. Abundance of Idleness was in Sodome Therefore let all take heed of it and such as have bin faulty reform it in themselves Use 2 Use 2. See how necessary for all Christian Parents to look to it that their Chrildren be trained up in some good and lawfull Calling wherein they may afterwards live and employ themselves to Gods Glory and to the good of the Church or Common-wealth This they may learn of Joseph and Mary training up our Saviour in his young years in a painfull Calling So Jacob brought up his Sons to be Shepheards c. This education of Children in a good Calling is as good to them as a Patrimony or Inheritance of Lands or goods yea better to them for Lands and Goods may be lost or forfeited or taken from them or they driven from them by Banishment or Persecution or Wars but in such a case if they have skill in a good Trade or Calling and are fit and able to work in it this they may stick to as a great help yea their Calling alone will maintain them wheresoever they live On the contrary the neglect of this duty of Parents in training up their Children in some good Calling is the main cause that many Children idly brought up prove so lend and Riotous having no good employment nor being fit for any they fall to lend courses Company-keeping Gaming Drunkenness Theft c. Observ 2 Observ 2. Further in that our Saviour lived in the Calling and Trade of a Carpenter this commends unto us the lawfull and warrantable use of this and all such Handi-crafts or manual Trades practised amongst men our Saviour by his own practice hath Sanctified the use of such manual Trades unto men so that they may lawfully use and practice them yea they may have comfort in the use of them so far forth as they use them well and keep a good Conscience in the practice of them And though some do wickedly abuse such Trades yet this proves them not to be unlawfull or evill in themselves neither is it a sufficient reason to condemn the use of them Observ 3 Observ 3. Again in that our Saviour lived in this so mean a Calling we may hence gather That Religion and Holiness may be practised in any lawfull Trade or Profession of life though never so mean Our Saviour led a most Religious and Sanctified life yea such a life as was without all stain of sin and yet he lived sundry years in the mean Trade of a Carpenter The Apostles lived Holily in the Trade of Fishermen which they used even after their Calling Aquila and Priscilla and Paul himself practised Holiness in the Trade of Tent-making Act. 18. 3. and Simon in the
is recorded and Jude Vers 7. where they are said to be set forth as an Example of God's Judgment suffering the vengeance of eternall fire Therefore our Saviour the more to aggravate the sin and punishment of contemners of the Gospel doth make choyce of this special example of the Sodomites and Gomorrheans punishment by comparison whereof he doth set forth the grievousness of the other shewing that it shall not only be equal to the punishment of Sodome and Gomorrha but that it shall exceed it in measure and greatness Quest Quest Why doth our Saviour threatne more grievous punishment to the contemners of the Apostles and their Doctrine then to them of Sodom c Answ Answ Because their sin was greater and more haynous than the sins of Sodom and Gomorrha And that in these respects chiefly 1. The Jews had more excellent means to work faith and repentance in them and to bring them to salvation than the Sodomites had For they had the Gospel of Christ and the Doctrine of Faith and Repentance plainly preached to them by the Apostles and confirmed by Miracles Whereas the Sodomites had neither the Gospel nor the Law preached to them either by the Apostles or by the Prophets Therefore they shewed greater unthankfulness against God than the Sodomites 2. The sins of the Sodomites were committed against the Law only and not directly against the written Law which was not given unto them being Gentiles but only against the Law of Nature Whereas the sin of the Jews in rejecting the Apostles and their doctrine was directly against the Gospel and so in that respect more haynous Mark 6. 11. Verily I say unto you It shall be more tolerable for Sodom and Gomorrha c. April 15. 1621. Doctr. IN that our Saviour with his own mouth here denounceth so fearful a Judgment against such as should reject his Apostles and their Doctrine We learn That God will most sharply and severely punish such as contemn his Word and faithfull Ministers All that are guilty of this haynous sin and do live and continue in it without repentance must look for this That the Lord will severely punish it in them Heb. 2. 2. If the Word spoken by Angels were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape the Judgment of God if we neglect so great salvation which began at first to be spoken by the Lord c. So Heb. 12. 25. If they escaped not who refused him that spake on earth that is Moses much more shall not we escape if we turn away from him that speaketh from Heaven So Act. 13. 40. Paul sharply threateneth them of Antioch for this sin of contemning the Word Beware sayes he lest that come upon you which is spoken of by the Prophets Behold ye despisers and wonder and perish More particularly we must know That the Lord will sharply punish the contempt of his Word and Ministers both in this life and after this life 1. In this life with grievous temporal Judgments for so he hath ever used to do as appears by sundry Examples in Scripture Thus the Old World of the ungodly in Noah's time which contemned his preaching was drowned in that general Flood Thus also the Lord most severely punished Pharaoh Saul and Ahab with temporal Plagues and Judgments for contemning and rejecting his Word sent to them by Moses Samuel and Eliah Thus the people of the Jews were punished with 70 years Captivity in Babylon for contemning the Word of the Lord and his Prophets as appeareth 2 Chron. 36. 16. 2. After this life in Hell the Lord will most severely judge and punish the contemners of his Word with eternal damnation of soul and body and that in a very high degree and measure even greater than that of Sodom and Gomorrha as our Saviour here avoucheth and threateneth So Matth. 11. 23. Capernaum for contempt of the Doctrine and Miracles of Christ is threatened to be brought down to Hell it self Use 1 Use 1. Terrour to such as are guilty of this contempt of the Word of God and faithful Ministers of it their estate is fearfull so long as they continue in this sin the wrath of God abideth on them his fearfull and heavy Judgments hang over their heads in this life and after this life they lye open unto them and are in danger of them every day and hour yea these Judgments of God shall most certainly fall upon them if they repent not speedily of this sin Our Saviour himself hath not only said it with his own mouth but sealed it with a vehement asseveration Verily it shall be easier for Sodom c. Therefore let not contemners of the Word think to escape the Wrath and Judgment of God if they continue in that sin they shall certainly find and feel to their cost that the Lord will be true in his Word and Threatening denounced against them Whosoever they be that live in contempt of the Word of God and of the Ministery of it let them not think to escape though they be never so great in power dignity wealth yet their greatness cannot exempt them from God's heavy wrath The Lord hath severely punished the contempt of his Word in the greatest persons even in Kings and Princes as in Pharaoh Saul Ahab c. See Psal 2. How much less shall meaner persons think to escape if they be guilty of this sin and live in it Well let all contemners of the Word of God think well of this Such as esteem leightly of the Ministery of the Word as if it were a matter needless or that they might live without it well enough and therefore do not desire to be instructed in it but are rather ready to say unto God with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes Such as think they have too much preaching such as are careless and negligent in coming to hear the Word when it is taught or make no conscience to believe imbrace and yield obedience to it let all such contemners consider well of their own fearful estate before God so long as they live in this grievous sin that they are under the heavy wrath of God Therefore let not such flatter themselves in their estate though perhaps they may for a time enjoy outward prosperity though the Lord let them alone in this sin for a while yet let them be sure of it that his heavy Judgment shall seize upon them to the full if they repent not speedily Though he suffer them for a time to contemn his Word yea to contemn his own Majesty by contemning his Word yet he will not alwayes suffer them so to do but will most severely judg them for this haynous sin Let them therefore tremble to think hereof and fear to continue in this their sin but let them speedily and unseignedly repent of it humbling themselves to God and craving pardon for this sin and for
and then afterward they break out into sinful Words and wicked Actions See this handled before chap. 2. ver 6. It followeth And would have killed him The words seem to imply not onely a desire or purpose to kill him for so much was implyed in the former words but also that she sought and used means to have him put to death and this is the more probable because in the next words it is added that she could not kill him which doth argue that she used the best means she could to have him murdered but was not able to effect her cruel purpose Observ 1 Observ 1. Here first we may observe that there are certain steps and degrees in the committing of sin by which Satan doth tempt and draw men unto it He doth not at first tempt unto the highest degree of sin but first to a lower degree and from thence and by that to a higher Thus Herodias did not begin presently at first with actual murdering of John or with using means to kill him out-right but first she conceived inward wrath and displeasure against him and from that she proceeded to bear a grudg and revengefull mind against him and from thence to use means to kill him if she had not bin hindered So Cain first was angry at his brother Abel and then bare him a grudg and lastly murdered him actually Gen. 4. So it is also in other sins Josh 7. 21. Achan first saw the Babylonish garment then coveted it and then stole it away So David first cast his eye on Bathsheba then was further tempted to lust after her unlawfully and lastly to commit actual Adultery with her Thus Eve at the beginning was tempted of the Devill first to look on the pleasantness of the forbidden fruit then to taste of it then to eat it and lastly to give of it to her Husband Thus Peter was tempted first to go into the High-Priests Hall and to warm himself there by the fire and then to deny Christ again and again yea the third time and not onely to deny him but to forswear him Jam. 1. 14. Every one is tempted when he is drawn away by his own lust and is entised Then when Lust hath conceived it bringeth forth sin and sin being finished c. Here the Apostle setteth down the degrees of sin by which men are usually tempted and drawn to the committing of it 2 Tim. 3. 13. Evill men shall wax worse and worse that is they shall proceed from one degree of sin unto another This is a special Policy of Satan to tempt men unto sin by degrees If he should at first tempt to the highest degree of sin he knows that men would in likelihood abhor his wicked suggestions and not yield to them therefore he rather insinuateth himself and his temptations by degrees first tempting to lesser sins then to greater that he may be the more likely to prevail Use Vse See then that it is a special Point of Christian wisdom to resist the beginnings of all sins unto which we are tempted Look therefore that we do this at the first That we be careful to withstand the first degrees of sins lest if we yield at first it grow upon us further and further Give not place to Satan or to sin but be careful at the very first arising of sinful motions to resist them by all good means by Prayer by the Word of God by Faith c. See 1 Pet. 2. 11. Labour to abhor and detest the first motions of every sin arising in thy heart or suggested by Satan Take heed of delighting in them lest from delight thou be drawn to consent and from consent to practise and from practise to custom and from custom to hardness of heart c. The first entrance into sin is like a man's entring into the water in Summer-time to wash himself at first he is fearful so much as to touch it with his feet but the further he wadeth the more bold he is till at length he fears not to rinse himself over head and ears in it So many when they are first tempted to some sin are fearful of it and somewhat loath to yield to the Devil and their own lust but if once they begin to yield then they grow bolder and bolder in sin and the Devil easily drawes them on from one degree to another As it is in felling a Tree the first cut or stroke makes way for the second and third c. till at last the Tree falleth So it is in the Devil's temptations The first blow or stroke that he giveth us if it enter makes way to the second c. Look to it then that thou keep off his strokes at first that he enter not into thy heart Beware of the beginnings and first degrees of sin to which he tempteth thee lest he bring thee by them to the height of sin at length for this he aymeth at Take heed of yielding to rash anger and wrath lest this grow in time to malice and malice to desire of revenge c. Take heed of inward unchast thoughts lest they breed in time unchast actions Take heed of swearing lesser oaths lest in time thou come to swear greater Take heed of the smallest breaches of the Sabbath c. Observ 2 Observ 2. In that Herodias from bearing an inward grudg against John did proceed to seek means to kill him We learn That inward malice and desire of revenge harboured in the heart doth often make way unto actuall murder and shedding of blood if it be not hindred and restrained Thus Cain's inward malice and grudg against his brother ended in actuall murdering of him Thus Esau's hatred against Jacob made him desire and purpose to kill him Saul's malice against David made him seek his life So Jezabells against Elijah and Haman's against the Jews and the malice and grudg of the Scribes and Pharisees against Christ Use Vse See how dangerous then it is for any to conceive or harbour such malice and inward grudg of heart against others Beware of it seeing it is a step and degree unto the fearful sin of actual murder yea it is accounted before God a kind of murder 1 Joh. 3. 15. He that hateth his brother is a man-slayer Take heed then of giving this sin entrance into our hearts Resist the beginnings of it take heed of anger and wrath against others especially of keeping our anger Ira mater est odit Salvian Above all take heed of hating others for Religion which of all hatred is the worst and most deadly c. Contrà freely forgive others even our enemies as we would be forgiven of God See Matth. 6. 15. Observ 3 Observ 3. See the extream malice of the wicked against Gods faithful Servants causing them often to seek their blood Such was the hatred of Cain against Abel of Esau against Jacob of Saul against David of the Scribes and Pharisees against Christ c. Rev. 17. 6. Reason Rat. The
with a kind of legal sorrow and contrition for sin in regard of the punishment due to it as Judas and yet for all this be a wicked man as he was Touching the third which is the outward conversation a wicked man may bring forth many good fruits outwardly he may perform sundry outward duties very good in themselves and which may seem to be fruits of true Religion and sound Grace in the Heart and yet are not so For example he may be conformable in all outward duties of Piety as in comming to Church hearing the Word receiving Sacraments c. and in performance of private duties of Prayer in his Family Reading c. for no doubt but Judas being an Apostle and so one of Christ's Family used to joyn with his Master in private Prayer aswell as the other Apostles Again he may do sundry good things which seem to be fruits of true Repentance and yet are not he may outwardly humble himself for sin by looking sad and heavy hanging down his head like a Bull-rush and by fasting as Ahab did He may also confess his sins even his particular sins as Saul and Judas did yea further he may reform some sins and practise some good duties enjoyned as it is here said of Herod and yet for all this be still a wicked man destitute of sound Grace Vse 1 Use 1. See how many delude themselves thinking that because they have some good things in them and do some good duties therefore they are Christians good enough Because they have knowledg and some good affections and come to Church and hear the Word and receive the Sacraments c. they think they are Religious enough But such must remember that all these things may be found in Hypocrites and wicked men such as shall never be saved if they continue so Therefore it is not enough that these good things be in them but they must look they be in them in truth and sincerity Not enough that they have knowledg in the Word but it must be effectuall to sanctify the Heart not enough to have some good affections as love to the Word and joy in it c. but these must be sincere unfeignned and constant not enough to perform good Duties but to perform them in uprightness of Heart otherwise all is in vain Many who performed good Duties and had good things in them yet go to Hell Vse 2 Use 2. Admonition to all that profess Christianity not to rest in a shew of Religion but to labour for the power of it in their Hearts not to rest in any common gifts which may be in Reprobates or wicked men nor in bare performance of any Duties which may be performed by such but to labour for soundness of all gifts and Graces and to perform all good duties in sincere and upright manner Rest not in bare knowledg of the Word but labour to have thy Heart sincerely affected to imbrace and obey the Doctrine of the Word and every part of it so far as it hath bin revealed to thee Rest not in this that thou hast sometimes some good desires and motions and affections in thy Heart some desire and liking to the Word and the Ministry of it some joy and delight in it some desire after Heaven c. But above all look these affections be sound and sincere in thee To this end 1. Look they be set on their right objects see thou love and rejoyce in the Word for its own sake because it is the Word of God and a good and holy Word c. 2. Look thy affections be constant and not onely by short and uncertain fits now and then comming and going 3. Look that thou grow daily in good and holy affections and not stand at a stay or go backward and decay in them So also look to our outward actions that we rest not in bare performance of good Duties as Prayer hearing c. but look above all that we perform them in due manner in Faith and obedience and in sincerity of heart aiming at Gods Glory as the main end we shoot at in them all otherwise we may perform them all and yet be never the better Christians never the nearer Salvation but remain still in a damnable estate we may fast and Pray c. and yet be no better then the Pharisees hear the Word and yet be no better then Herod and the stony ground Preach the Word and be no better then Judas receive the Sacraments and be no better then Simon Magus c. Oh therefore look to the uprightness of our hearts in all these and the like good Duties In a word remember Not to rest in any common gift that may be in an Hypocrite or wicked man nor in performance of any Duty which such a one may perform but labour to get beyond all wicked men and Hypocrites even the best of them and the most formall who make the best and most glittering show content not thy self with this that there are some good things in thee or many good things in thee nor with this that thou doest many good Duties good in themselves but remember how far Hypocrites and Reprobates may go in Christianity that one may be almost a Christian and yet not altogether a Christian and that one may be near to the Kingdome of Heaven and yet never come in it Mark 12. 34. Therefore beware of resting in such good things as may be in such as come short of Heaven lest we also come short of it If a man having a long Journey to travell and overtaking another that travelleth the same way but not so far by many Miles should keep even pace and company still with him whom he overtakes he would never come to his Journeyes end no more canst thou ever come to Heaven if thou wilt keep eaven pace and company with such as come short of Heaven though they seem for a time to travell the same way Use 3 Use 3. See why it is hard for us to discern between formal Hypocrites and sound Christians viz. because an Hypocrite and wicked man may and doth sometimes so much resemble the sound Christian in many good things The truth is he may resemble him in all outward duties of Religion yea he may in some sort resemble him in a shew and shadow of all Spiritual gifts and Graces of the Soul as by a counterfeit Faith false Repentance c. onely he cannot resemble him in the truth and sincerity of these Graces As a cunning Painter may paint the colour of fire but not the heat of it Use 4 Vse 4. Think not strange if we see some fall away and discover their Hypocrisy and wickedness who have formerly made great shew of Religion No marvail seeing the wicked and Hypocrites may go so far in shew of Religion and yet be unsound If therefore such fall away we may say of them They went out from us because they were not of us c. 1 Joh. 2.
for good duties for prayer reading hearing the Word c. Ephes 5. 16. Redeeming the time c. Gal. 6. 10. As we have opportunity let us do good unto all men c. Hebr. 3. 13. Exhort one another while it is called to day 2 Tim. 4. 2. Ministers are enjoyned to take all good occasions to preach the Word and so by consequent should the people take all good occasions to hear the Word c. So much of the opportunity of time When Herod made his great Supper or Banquet Now followes the making of the Supper or Banquet it self amplified by two Circumstances 1. The particular day or time when it was made On his Birth-day 2. The persons invited His Lords high Captains and chief Estates of Galilee On his Birth-day He kept this solemn Feast as a memorial of his birth-day in way of rejoycing and thankfulnesse as for it And this was a Custome used not onely among the Gentiles as Gen. 40. 20. See Alexander ab Alexandr Genial dierum lib. 2. cap. 22. fol. 92. and Willet on Gen. 40. 20. but also among Christians in the times of the Ancient Church as may appear by the 51. 52. Canons of the Councel of Laodicea where the Christians are forbidden to keep Feasts on Wedding-dayes or Birth-dayes in the time of Lent because that was a time appointed rather for Fasting which argues that at other times they might and did keep such Feasts See Centur. Magdeb. Cent. 4. Cap. 9. de Synod Col. 837. And this Custome of celebrating Birth-dayes and making Feasts on them in way of rejoycing and thankfulnesse unto God for the benefit of our birth is in it self a thing lawful and good but it was abused among the Heathen and â—o it was here by Herod using it as a day of riotous and excessive feasting and of lascivious dancing and which is worse using it as an occasion of the horrible sin of murder in cutting off the head of John Baptist upon thiâ— day To his Lords Peers or Noblemen High Captains The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly such as were Captains over thousands which were accounted high or chief Captains or Colonels And Chief Estates Or Chief persons of Galilee Galilee was one chief part of the Country of Judaea or Palestina and it was the Dominion or Jurisdiction of Herod for he is called Tetrarch of Galilee Luke 3. 1. Observ 1 Observ 1. Here we learn That things good and lawful in themselves may be and are oftentimes greatly abused and so become evill and sinfull to such as do so abuse them To celebrate the memory of ouâ— Birthday with Feasting in way of rejoycing and thankfulness to God is a lawfull and good custome in it self yet was this grosly abused by Herod and so was unto him an occasion of much sin So the Love-Feasts used in the Primitive Church The Celebrating of the Nativity of Christ yearly is in it self a laudable Custome yet may be and is greatly abused c. Meat drink apparell sleep recreations c. are in themselves lawful and good yet are much abused by many and so become evil and sinful Rom. 14. 20. All things indeed are pure but it is evill for that man who eateth with offence To fare delicately and to be richly apparelled is lawfull at sometimes and for some persons yet delicate fare and rich clothing was abused by that rich glutton Luke 16. Buying and felling building and planting marrying and giving in marriage are things lawful yet these were abused as occasions of security in the dayes of Noah and Lot Luke 17. To use Farms and Oxen c. is lawful yet these may be abused as we see Luke 14. in those that were hindered by their Farms Oxen c. from coming to the great Supper which the Lord prepared for them And this is not only true of these earthly and temporal blessings and things of this life but also of spiritual good things as the holy Ordinances of God and means of salvation the Word Sacraments Prayer c. even these may be abused and so become evil and sinful unto such as so abuse them Thus the Pharisees abused prayer fasting and outward keeping the Sabbath c. Judas abused preaching Simon Magus abused the Sacrament of Baptism The Jews in the Prophet Esay's time abused the Sacrifices c. Esay 1. Vse Use Look to our selves in the use of indifferent and lawful things that we beware of abusing them unto sin or as occasions of sin lest they be turned into sin unto us The best things we do and the best things we use may be turned into sin unto us if we abuse them Our meat drink sleep c. Our Table may become a snare and stumbling block to us yea the best and most holy duties we perform may become sinful to us Our very prayers c. Look therefore that we do not only refrain and avoid things simply evill and unlawful but that we be careful to use good things well and lawfully The Law is good saith the Apostle if a man use it lawfully so it may be said of all good and lawful things they are good if we use them well and lawfully otherwise evil and sinful to us whatsoever they be in themselves Now that we may use good things lawfully observe these Rules 1. Use them upon good ground and warrant from the Word of God so far forth only as we have allowance from it for the use of them 1 Tim. 4. 5. Every creature is good being sanctified by the Word 2. Use them in due manner 1. In faith being perswaded that God accepteth our persons in Christ and consequently accepteth and is well pleased with those things which we do Rom. 14. ult Whatsoever is not of faith is sin 2. In way of true and sincere obedience to the Will of God who hath ordained for us the use of all good and lawful things 3. Use all good things to the right end viz. God's glory the good of our brethren and the furtherance of the salvation of our own souls 1 Cor. 10. 31. Observ 2 Observ 2. Further in that this Banquet or Feast made by Herod on his birth-day is here mentioned as one special occasion of the beheading of John Baptist hence we may Observe That Feasting and Banqueting though it be lawful in it self being well used yet being abused it is an occasion of much sin So was this Banquet of Herod So was the feast of Nabal an occasion of his being drunken 1 Sam. 25. 36. So was the feast of Belshazzar an occasion of profaning the holy Vessels of the Temple and of praising and extolling the Idols of gold and silver of brass and iron c. Dan. 5. 1. Therefore Job 1. 5. that holy man feared lest his sons and daughters had sinned and cursed God in their hearts in time of their feasting 1 Cor. 11. 21. the Love-Feasts which in the Primitive Church were used before the receiving of the
and swayed by them lest these take away thy heart and deprive thee of sound reason and judgment And beware of giving over thy self to such foolish and sottish lusts but resist them by all means and labour daily more and more to crucifie thy flesh with the lusts of it that they may not raign in thee Remember the cursed effect which such wicked lusts will bring forth if thou yield and give way to them and be led by them they will bereave thee of sound reason and judgment They will not only bring destruction upon thy soul and body after this life but even in this life present they will hurt and annoy thy mind and understanding by darkening and blinding it so as thou shalt become foolish and sottish not only in spiritual and heavenly matters but even in matters of the world as we see here that Herod shewed himself to be So much of the promise made by Herod to the Damsel Now followeth the sealing of it with an Oath He sware unto her c. Observ In that Herod doth not onely promise to give her whatsoever she asked to the half of his Kingdom without any limitation thereby binding himself to give her that which was unlawful to give if she should ask it but doth also seal this unlawful promise with a solemn oath hence we may observe That it is an ungodly and wicked practice for any to bind themselves by oath to do that which is unlawful or sinful This is noted by the Evangelist as the sin of wicked Herod to bind himself by oath to performance of an unlawful promise And it was the sin of Jehoram King of Israel to swear to cut off the head of Elisha 2 King 6. 31. It was also the sin of David in heat of passion to swear to be revenged on Nabal 1 Sam. 25. 22. This is a high degree of taking God's Name in vain For what is it else but a calling of him as a witness to the committing of sin and so to make him a patron and allower of it Great is the sin of such whether they break or keep their oath If they break it they abuse God's Name by swearing rashly If they keep it their sin is much greater as in Herod Vse 1 Use 1. See then the wickedness of such who stick not to swear to the doing or committing of things unlawfull If they be wronged they will swear in their anger to be revenged c. This is to bind themselves to commit sin And if it be a sin to swear leightly or rashly to a truth or to the doing of that which is lawful how much greater sin to swear to that which is unlawfull and wicked The other is light and vain swearing but this is more fitly called Wicked and ungodly swearing Vse 2 Vse 2. Beware of this wicked kind of swearing as that which is evill and unlawfull A great sin it is to promise or purpose to commit sin how much greater to bind our selves to it by Oath calling God to witness as an approver of our sin Deut. 28. 58. We should fear this great and fearfull name The Lord our God The very thought of his name should fear us from sin and not bind us unto sin Mark 6. 24 c. And she went forth and said to her Mother c. Sept. 2. 1621. OF the two first Effects or Consequents of the Dancing of Herodias's Daughter before Herod we have spoken namely of her pleasing of Herod and of his rash promise made to give her what she would ask c. Now follows the third Consequent of that Dancing namely the sute or Petition which the Damsel made unto Herod for the head of John Baptist to be given her in a Platter at the time of the Feast laid down ver 24 25. Where we have to consider two things 1. The preparation unto the putting up of her sute She was first advised by her Mother 2. The putting up of the sute it self Touching the Preparation consider two things 1. Her asking counsell of her Mother She went forth and said to her Mother What shall I ask 2. The advice given by her Mother She willed her to ask the head of John Baptist Touching the putting up of this sute consider two things 1. The manner of putting up and urging her sute to Herod with great haste She came in straightway with haste unto the King And in the words following she desired to have her sute granted by and by 2. The matter of her Petition That he would give her the head of John Baptist in a Platter She went forth These words shew that Herodias was not present at the Table with Herod and his Nobles at the Feast but that she was in some other room or part of the House where the Banquet was made And it seems to have bin the custome of those times for men and Women to Feast and Banquet apart in severall rooms and not together in the same place Dan. 5. 10. When Belshazzar made his great Feast the Queen was not present at first in the same place where the King and his Nobles were but she came afterward into the Banquetting houâ—e See also Hest 1. 9. Quest Quest Why did she ask advice Answ Answ Because Herod having made so large a promise it was therefore a great question whether she should ask the head of John or not Observ Observ Though this Damsell were but a leight and wanton Daughter of an Adulterous Mother and though in the main matter of her sute to Herod she shewed a wicked and bloudy mind against John in requiring his head c. yet this is commendable in her that in this doubt and question touching the matter to be requested of Herod she did first consult with her Mother before she would put up her Petition Whence we may gather that even the light of nature doth teach wicked children thus far to honour their Parents as to be willing to be ruled and guided by their advice and counsell in all weighty matters which do concern their good How much more ought this to move all children professing the fear of God to shew this honour to their Parents in being guided by them and their advice in such serious matters as do nearly concern their good As for example In the matter of their Marriage and in the choice of their particular Calling and Condition of life Isaac and Jacob were both ruled by their Parents in the choice of their Wives as we may see Gen. 24. and Gen. 28. And our Saviour Christ himself was ruled by his Parents Joseph and Mary in the choice of his Calling to live in the Trade of a Carpenter for many years Caution Caution Children to follow Parents advice onely so far as it is agreeable to the Word of God not in things unlawfull c. Ephes 6. 1. Obey Parents in the Lord. Use Use See how great is the sin of those unnaturall Children which refuse to be advised by
unto the matter of her Petition which is that Herod would give her the head of John Baptist in a charger A most wicked cruel and bloody request which yet she is not ashamed to make by the devilish advice and instigation of her mother Quest Quest Why was not Herodias content to have John beheaded but desires further to have his head brought in presently in a platter or charger to the banquet Answ Answ 1. For the greater certainty of the matter that the head of John being brought to her daughter and so to her she might have sight of it and so be sure that he was put to death 2. That so she might have occasion to insult openly over John being dead whom she so much hated being alive 3. She would have his head brought in and presented as a dish at Herod's Feast that it might be exposed to the derision of those that were present at the banquet Observ 1 Observ 1. See here how apt Children are by Nature to follow wicked counsel and advice given them by their Parents There is no sin so haynous and foul but they are ready to put in practise if their own Parents counsel and stirr them up unto it This wanton Minion is not ashamed to ask of Herod the cruell murdering of John Baptist at the motion and instigation of her Mother Use Use Admonition to all Parents to beware therefore how they give wicked and lend counsel to their Children lest they quickly and easily be perswaded to put it in practice But of this before sufficiently Observ 2 Observ 2. Further we learn here That the wicked make but a leight matter of sin yea of great and grievous sins as murdering the innocent Servants of God and such other sins Herodias and her Daughter make but a leight matter of the beheading of John Baptist even a matter of sport and delight Therefore they would not onely have him beheaded but his head being cut off to be brought in a platter as a dish to help furnish Herod's Banquet that so being presented at the banquet in this manner it might be matter of sport and delight to Herodias and her daughter and matter of derision to all that were present at the banquet Thus they make but a mockery and sport of this fearful sin of murdering the Innocent and of insulting over him in cruel manner being murdered Prov. 10. 23. It is a sport to a fool to do mischief And Prov. 14. 9. Fools make a mock at sin An example of this we have in Abner and Joab who accounted it but a play or sport for their Souldiers to skirmish before them and to murder each other cruelly 2 Sam. 2. 14. Thus some now adayes make but a leight matter of some sins as drunkenness fornication swearing filthy communication c. Use Use Let this be far from us to make leight of sin especially of such haynous sins That which deserves hell-fire and cannot be purged by any means but by the blood of Christ Jesus the Son of God is not to be accounted a leight matter or a matter of sport or delight We should even tremble at the thought of sin It is matter of mourning not of delight and sporting Mark 6. 26. And the King was exceeding sorry c. Sept. 9. 1621. IN this Verse is laid down the fourth and last Effect or Consequent which followed upon the dancing of Herodiasses Daughter before Herod at the Feast which he made on his Birth-day viz. His yielding to grant her sute made unto him for the head of John Baptist to be given her in a charger Though this were a most wicked and bloody sute yet Herod is so wicked as to yield to it and to grant her Petition In the words consider 1. The manner of his yielding to her sute It was very unwillingly as appeareth in that it is said He was exceeding sorry that he must yield to it 2. The causes moving him to yield unto it 1. The respect he had to his Oath 2. The respect he had to those that were at Table with him The King was exceeding sorry So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie So Matth. 26. 38. My soul is exceeding sorrowfull to death Quest Quest What moved Herod to be so sorry Answ Answ For that he had made so rash a Promise and sealed it by Oath whereby he thought himself bound to put to death so innocent and holy a man as John and one whom he so much reverenced for his holiness as we heard before Verse 20. Now this sorrow shews that Herod felt a combate in himself c. Yet for his Oaths sake Because he had not only promised but taken a solemn oath therefore he pretended a kind of religious care to keep his oath and not to break it And for their sakes which sate with him That is to please and satisfie them that they might think well of him and might not judge him either leight and inconstant or profane and irreligious in breaking his oath and promise So much of the sense of the words The Instructions follow First of the manner of granting her sute It was very unwillingly with much sorrow conceived in mind for that he thought himself so far tyed to grant so wicked a request that he could not deny it Observ Observ Hence gather That the wicked do sometimes feel in themselves an inward combat and strife and a reluctation against the sins they are tempted unto before they yield unto them They are inwardly troubled and perplexed in mind and conscience about the sins they are tempted unto and much grieved for that they are tempted and sollicited to them So was Herod here And the like combat did Pilate feel before he yielded to condemn Christ to death as may appear Matth. 7. 21. c. He shews himself exceeding loath to give sentence on him using all the means he could to shun it and at length before he yields to do it he first washeth his hands before the multitude to testifie himself to be clear from the blood of Christ c. which shews how greatly he was troubled about the shedding of it We may see the like also in Pilate's Wife though a profane heathenish woman yet Verse 19. it is said she suffered many things in a dream because of Christ c. Use 1 Vse 1. Hence gather That though it be a good thing in it self for us to feel an inward combat and strife against sin when we are tempted unto it yet this is no sure or infallible sign of a regenerate person or of true sanctifying grace for there is such a combat and reluctation against sin even in the wicked sometimes before the committing of sin Therefore rest not in this That we feel some such combat and reluctation and some inward trouble and perplexity of mind and conscience when we are tempted to sin but examine what kind of combat it is whether such as may be in the wicked or such as
he cloâ—eth and excuseth his sin of beheading John Matth. 23. 14. The Scribes and Pharisees devoured Widows houses under pretence of long prayers So Mark 7. 11. under pretence of keeping an unlawful oath they refused to relieve and help Natural Parents So Balaam Numb 22. 23. Chap. under colour of Religion cursed the people of God for hire So the Papists at this day under pretence of Religion murder Princes c. So under pretence of holiness they forbid Priests marriage and so force some to live in fornication Use Use Take heed of this grosse hypocrisie in practising sin under colour of Religion or holinesâ— This doth exceedingly aggravate any sin when Religion is abused as a cloak or excuse for it Dissembled Holinesse is double Iniquity and shall have double Punishment See Matth. 23. 14. Observ 2 Observ 2. If Herod made such scruple of an unlawful Oath much more should we of a lawful Oath c. See Chap. 7. Ver. 11. Observ 3 Observ 3. Hypocrites do make scruple of small matters and in the mean time make no conscience of grosse and haynous sins Herod makes scruple of breaking his Oath which was not onely lawfull but necessary for him to do but he makes no conscience of murdering the innocent Matth. 23. 23. The Scribes and Pharisees made scruple of paying Tythe Mint Annise and Cummin though some think they had no Commandment in the Law of God for such Tythes but onely their own tradition See Drusius on the place but they neglected the weighty matters of the Law of God as Judgment Mercy and Faith They strained at a Gnatt and swallowed a Camell So also they made scruple of eating with unwashen hands but no conscience of the grosse sins of hypocrisie oppression covetousnesse c. Use Use Let this hypocrisie be far from us to make sins of those which are no sins but things lawfull or indifferent when in the mean time we make no sins of those which are foul and enormous To make scruple of things lawful is to be just over-much and to make no scruple of grosse sins this is to be wicked over-much both which are condemned by Solomon Eccles 7. 16. Therefore on the other side in things lawful and indifferent let us use our liberty without scandal to others but in the sins condemned in the Word of God here let us make conscience to hate and refrain them here we cannot be too scrupulous or precise and strict though they be never so small sins in comparison c. How much more conscience is to be made of greater c. Observ 4 Observ 4. Here also we see how unlawful and hurtful it is to keep or perform unlawful Vows or Promises though confirmed by oath Herod's keeping his unlawful oath and promise is the cause of the murder of John Baptist Such Oaths and Vows are better broken then kept As it is a sin to make them so a double sin to keep them An oath must not be a bond to tye us to sin c. So much of the first Motive moving Herod to grant the Petition of the Damsel which was the respect he had to his Oath Now followeth the second which was the respect he had to those that sate at Table with him Observ 1 Observ 1. Hypocrites and wicked men are more careful to please men and to procure favour from them than to please God and to be approved of him So Herod here So the Scribes and Pharisees did all their works to be seen of men and that they might be approved of men not regarding in the mean time to approve themselves unto God See Matth. 6. and Matth. 23. So the wicked and unbelieving Jews sought honour one from another and did not seek the honour that cometh of God only Joh. 5. 44. So Joh. 12. 42. those Rulers believed Christ to be the Messiah yet durst not confesse him for they loved the praise of men more than the praise of God Use Vse Let it not be so with us but on the contrary let us look to this in the first place That we glorifie and please God by keeping a good conscience in all our wayes and then in the next place to seek the favour and approbation of men only so far as it may stand with the pleasing of God Otherwise if we cannot please men but with the displeasing of God better in this case to displease all men in the world than to sin against God Here we must not regard the displeasure of men when by pleasing of men we are in danger to offend and displease God Therefore in all our wayes look first and chiefly to this that we approve our selves to God seeking his favour and allowance of all that we do who must be our Judge to whom we must one day give account of all our wayes Men shall not be our Judges c. Observ 2 Observ 2. See here also how dangerous a thing it is to be given to ambition and desire of vain-glory and of pleasing men This causeth men to yield to the committing of great and grievous sins and that sometimes even against their own knowledg and conscience Thus Herod being desirous of vain-glory and of the praise and commendation of his Nobles which sate with him at his banquet yieldeth to put John to death contrary to the light of his own conscience So that other Herod Act. 12. 3. having first killed James with the sword because he saw it pleased the Jews he proceeded to take Peter also No doubt but his conscience told him it was a sin to put to death two such innocent and holy persons yet he was so carried away with ambition and desire of the Jews favour and commendation that he yielded to do it even against his Conscience So Felix Act. 24. 27. willing to shew the Jews a pleasure left Paul bound when he went out of his Office It is most likely that his conscience told him that Paul was wrongfully imprisoned and yet he was so ambitious of the Jews favour that to please them he left him in prison when he might have delivered him Use Use Beware then of this ambitious seeking to please men and to procure favour and credit with them lest it draw us to the committing of grievous sins against God and even against the light and testimony of our conscience Do we not see in daily experience how this ambition and desire of mens favour and of credit and reputation in the world carrieth men head long into fearful sins against their Conscience Are there not many who to procure favour and credit with men stick not to make shipwrack of a good conscience before God Yea for the pleasing of men especially of great men many stick not to dishonour God and wound their own Consciences with fearful sins They will lye swear dissemble deal falsly flatter yea they will yield to any sin and practise any wickedness and all to this end that they may get favour and credit
as the Papists live whose Children and Followers they are in Superstition and Will-worship for what is all their Worship but superstitious Will-worship devised by man and brought in by mans Authority c. Vse 2 Use 2. Take we heed of this hypocritical superstitious Worshipping of God after mens Precepts and after our own Will and Inventions and see that we make the Word of God the onely Rule of his Worship But more of this in the next Point Quest Quest Is it not lawful for the Church to ordain some things in the outward Worship of God without express Warrant from the Word Answ Answ Yes for outward Order and decency concerning which the written Word doth not give particular but onely general Rules as we may see 1 Cor. 14. ult but it hath no Power to ordain any thing to be observed as a part of God's Worship nor yet with opinion of absolute necessity as if it could in no case be omitted without sin Therefore albeit we may follow the Ordinances of the Church touching outward order and decency in the Worship of God yet not in any necessary part or matter of his Worship further than we have warrant from the written Word So much of the sin of Superstition and Will-worship reproved by the Prophet in the Jews of his time Now this their Will-worship is further set out by the Adjunct or Property of it in that it is said to be a vain kind of worshipping of God They worship me in vain that is to no end or purpose no fruit or profit comes thereof no honour to my Name no Peace or Comfort to their own Souls but rather on the contrary they much dishonour me and hurt their own Souls by such kind of Worship for it seems to be spoken by the figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby more is implied than expressed q. d. their manner of Worshipping me is not onely unprofitable but hurtful not only not pleasing to me but higly offensive c. Doctr. Doctr. Hence then we learn that all Service and Worship which is offered to God according to Man's Will and Ordinances and not according to the Rule of God's own Word is vain and unprofitable Service such as whereof no good or fruit cometh no honour or glory to God no spiritual profit comfort or peace to the Souls of such as give unto God such Will-worship but on the contrary such Worship and Service is very dishonourable to God provoking his just wrath against such persons and very hurtful and dangerous to their own Souls Isa 1. 13. Bring no more vain Oblations c. Their Sacrifices are called vain Oblations because they were not in such manner offered as God required but according to their own Will and superstitious Custom Eccles 5. 1. Such as offer Sacrifice otherwise than God hath commanded are said to offer the Sacrifice of fools because their Sacrifice is neither pleasing to God nor profitable to themselves See Mal. 1. 7 c. Prov. 15. 8. The Sacrifice of the wicked is Abomination of the Lord so is all service performed to God otherwise then he hath commanded in his Word Therefore Col. 2. the last Verse the Apostle condemneth Will-worship as a Sin and consequently as dishonourable to God and hurtful and dangerous to such as are guilty of it 1 Sam. 13. 13. When Saul offered Sacrifice of his own head without warrant from God Samuel tells him he had done foolishly c. So Chap. 15. when he spared the best of the Amalekites Sheep and Oxen to offer in Sacrifice to God because he did this of his own head contrary to God's Commandment he is sharply reproved of Samuel Matth. 6. Hypocrites-praying and fasting to be seen of men have their Reward that is all they are like to have which shews how vain and unprofitable such services were unto them Reas 1 Reas 1. God's own Will revealed in his Word is the only Rule of all Worship to be performed unto him Deut. 12. 32. Whatsoever I command you observe to do it thou shalt not add thereto nor diminish from it Contrà Ver. 8. Ye shall not do every one what is right in his own eyes Reas 2 Reas 2. Whatsoever Worship is performed to God according to Man's Will and not by warrant from the Word of God it cannot be performed in Faith and so it cannot please God Heb. 11. 6. but it is sin and offensive to God Rom. 14. ult Vse 1 Use 1. See how many vain Worshippers of God there are which come here to be reproved 1. Papists whose whole Religion and Service of God is nothing but Superstition and Will-worship of their own devising and after the Precepts of men not after the Rule of God's Word How many vain Ceremonies and Rites do they observe in the Worship of God which are grounded only upon unwritten Traditions and Popish Decrees having no Warrant at all from the Word of God See then what vain Worshippers they are and that the Popish Religion is a vain and unprofitable Religion to live in not pleasing to God but offensive to him not profitable not comfortable to the Souls and Consciences of such as profess it but on the contrary most hurtful and dangerous unto them Let this move us more and more to grow in hatred and detestation of that Antichristian Religion c. which is such as will never give peace of Conscience or true contentment in life or death 2. This also discovers many even in our own Church to be vain Worshippers of God because though they do after a sort worship God yet it is not in such sort as God himself requireth in his Word but after their own Will and Fancy Such are those ignorant Persons who serve God only with their good meaning and with their good dealing or with babling over the words of the Creed or ten Commandments in stead of Prayers What is all this but Will-worship So also all such as perform outward Worship to God otherwise than he hath commanded resting onely in the work done never caring in what manner it be done or with what sincerity of heart mind and affection c. What is this but vain and unprofitable serving of God such as can never bring honour to God nor true peace or comfort to the Soul and Conscience of any that performeth it Of all such it may be justly said In vain they worship God And the Lord may say to them as to those Jews Isa 1. Bring no more vain Oblations Vse 2 Use 2. If we would not serve God in vain but so as to be accepted of him and so as to bring true Peace Comfort and Happiness to our own Souls in this life and after this life then see here what we must do We must beware of making our own Will or Fancy or any humane Ordinances Customs or Traditions of men the Rule of our worshipping of God but see that we make God's own Will revealed in his Word the Rule
Marriages are first made in heaven See this also in the marriage between Boaz and Ruth Here note That when we say God is the Author of the marriage-union this is to be understood only of the union between such persons as are lawfully and rightly joyned in marriage according to Gods Ordinance at least in regard of the substance of that which God in his Word requireth in a lawfull marriage For otherwise if any be joyned in marriage in unlawful manner or by unlawful means as without consent of Parents or with such as are within the degrees of kindred forbidden Levit. 18. or by any other unlawful means God doth not joyn them together But in all lawful marriages it is God that doth joyn man and wife together Vse 1 Use 1. See by this the dignity of the married estate in that God himself is the Author and efficient cause of it and of that near union which is between man and wife in that estate But of this before Verse 6. Vse 2 Use 2. See how great a sin it is for any to break or dissolve this union between man and wife or to give cause or occasion hereunto as by the foul sin of adultery or by ministring matter of strife and debate between man and wife whether this be done by the married couple themselves or by others This is to divide those whom God himself hath joyned and so to sin directly against the Ordinance of God Let every one therefore take heed they be not guilty of this sin Use 3 Use 3. Seeing it is God that joyneth man and wife in the married estate This should teach married couples to look at God's hand and providence in their marriage and in the uniting and joyning of them therein often considering and remembring who it was that brought them together at first and drew their affections one to the other and gave success to the means used for the accomplishment of the Matrimoniall conjunction between them that so this consideration may be a means more and more to unite their hearts in true marriage love and to cause them to shew their love by all fruits of it as by bearing with each others infirmities c. and by doing all Marriage-duties one to the other more conscionably To this end they are often to remember that they were not joyned together by chance c. Use 4 Vse 4. See how fit for such as intend and desire to enter into the married estate first to seek unto God by prayer both that he may direct them to such parties as are fit for them to be joyned with in marriage as also that he may unite their affections c. So Abraham's servant Gen. 24. 12. Prov. 19. 14. A prudent wife is from the Lord So is a prudent husband also Use 5 Use 5. This may comfort married persons against the troubles incident to the married estate In that he who hath joyned them together in that estate and called them to it will enable them to bear and go thorow the troubles and difficulties of it and not only so but sanctifie all unto them causing them to work for their spiritual good and to further them to heaven which should therefore cause them with patience contentedness and chearfulness to bear those troubles c. Doctr. 2 Doct. 2. That it is not in the power of man to untye or dissolve that union which God hath made betwixt man and wife in the married estate Our Saviour here gives a general Precept and warning that no man should presume to do it to shew that it is not in mans power only God himself who maketh this union can dissolve it either by the death of one or both of the married parties or in the case of adultery by giving liberty to the innocent party to be separated from the other by divorce and to marry with another Vse Use To confute the Papists teaching That it is in the power of the Church that is of the Pope as they mean it to dissolve the marriage bond betwixt man and wife in some cases and that out of the case of adultery for in that case they hold that the marriage bond is not dissolved As for example If the husband or the wife after marriage do make a religious Vow as they call it that is to say a Vow of perpetuall continency or that they will live a Monastical life in this case they hold That by reason of such a Vow made the Church or the Pope hath power to make void the marriage bond between husband and wife Vide Concil Trident. Sess 24. Can. 4. et 6. Herein the Pope discovereth himself to be that Antichrist foretold by the Apostle 2 Thess 2. 4. not only in equalling himself with God but exalting himself above God For God hath not any where in his Word dispensed with the separation of man and wife and dissolution of the marriage bond except in the case of adultery but the Pope doth dispense with it for other causes and not for adultery See how contrary he is to God Vide Bellarm. de Monachis lib. 2. c. 38. Doctr. 3 Doctr. 3. In that our Saviour speaks generally here not only of man and wife but of all other persons and things which God hath joyned together that man ought not to separate them hence we learn That it is a sin not only to separate man and wife being joyned of God in the married estate but also to separate any other persons or things whatsoever which God hath appointed to be joyned together For example It is a sin in any to separate between Christian brethren or friends c. by causing strife and debate between them One of the seven things which God in speciall manner hateth Prov. 6. 19. Him that soweth discord among brethren So also it is a sin to separate any of those things which God hath joyned and will have to be joyned together For this is to transgress the general Rule and Precept here delivered by our Saviour That what God hath joyned man may not put asunder Now there are many who are guilty of this sin of separating the things which God hath joyned 1. The Papists in separating the God head from the Manhood of Christ in the Office of Mediation holding him to be Mediator only according to his humane nature c. Also in separating the bread from the wine in the Lords Supper 2. Many also among our selves in our own Church do sin against this Rule of our Saviour For example Such as do separate good works and holy life from the profession of faith which God hath joyned Contrà Jam. 2. Such as separate Justification from Sanctification or forgiveness of sins from repentance which God hath joyned perswading themselves that their sins are forgiven and themselves justified though they live in sin c. Such also as do separate refraining of evil from doing of good in the practice of repentance Contra Rom. 12. 9. Such as do