which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâ—s giveâ— another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ— and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. 〈…〉 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
that which he spake was false in it self being grounded upon a twofold ignorance and errour in him 1. Upon an ignorant and erronious conceipt of his own goodness and righteousness which he supposed to be much more perfect than it was 2. Upon ignorance of the true scope and meaning of the Law which he supposed to require no more but outward obedience which he having in some sort performed from his youth he thought he had kept the Commandements from his youth Now although this ignorance and erronious conceipts were evill and discommendable in this young Ruler yet here is something also good and commendable in him which is implyed by these words viz. his care not onely to know the Commandements of the Law but also to observe and keep them in some sort by outward obedience and conformity to them and that from his youth The words being cleared there are two things which may be considered in them 1. His reverent manner of speaking to our Saviour calling him Master 2. The matter of his speech or reply made to our Saviour's former answer Of the first I have before spoken Of the second First I will speak of such Instructions as may be gathered from that which is good and commendable in this young man Observ 1 Observ 1. That outward obedience and conformity to the Law and Commandments of God is a good and commendable thing in it self yea it is necessary and required of God at our hands This care of outward conformity to the Law and of refraining the outward breaches of it was good and commendable in this young man our Saviour doth not blame him for it or shew any dislike thereof but on the contrary immediately upon this Profession made of his outward observance of the Law it is said Jesus looking on him loved him which implies that this conscionable care which was in the young man to keep the Commandements though but outwardly was one main cause of our Saviour's loving him So that outward obedience and conformity to the Law of God in life and practice is not evill but good commendable and necessary in it self for all Christians Though we are not to rest in this outward obedience but above all to strive unto the inward and Spiritual yet even the outward is necessary and commanded of God 1 Cor. 6. 20. Glorify God in your body and Spirit c. The Lord will have the obedience of the whole man and therefore not onely of the inward but also of the outward man Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living Sacrifice c. Vse Use To convince such as make no Conscience of this outward obedience to the Law of God but live in gross outward sins and breaches of the Commandements in their words and actions before men openly profane and wicked in life swearers drunkards profaners of the Sabbath c. These come short of this young man who yet came short of the Kingdome of Heaven yea they are worse than the Scribes and Pharisees who were civilly honest and outwardly conformable to the Law of God and yet our Saviour saith Except our Righteousness exceed theirs c. How unlikely yea impossible is it that such should yield any true inward and Spiritual obedience to the Law of God If they do not that which is easier how shall they do that which is harder yet how many are there who live in gross outward sins and yet pretend that their hearts are good c. as if it were possible for the heart to be good where the outward life and carriage is profane loose and wicked as if a good Tree could bring forth evill fruits or a pure Fountain send forth impure streams c. Observ 2 Observ 2. In that this young man had care to keep the Commandements at least outwardly even from his child-hood and first beginning of his youth this teacheth us that it is a good and commendable thing in Christians to begin betimes to yield obedience to the Law of God even in their youth yea from their child-hood so soon as ever they come to years of any understanding to conceive the meaning of the Law c. Psal 119. 9. Wherewithall shall a young man cleanse his way c. Eccles 12. 1. Remember thy Creator in the dayes of thy youth c. This is commended in Josiah 2 Chron. 34. 3. In the eight year of his Reign while he was yet young he began to seek after God c. See more of this point before ver 17. So Obadiah 1 King 18. 12. Use Use For reproof of such in our times who are far from this timely care and forwardness to keep the Commandements of God in their youth yea from their childhood but on the contrary they defer this care till old age c. How few are there amongst us who can say as this young man doth to Christ touching the Commandements of God These have I kept from my youth nay on the contrary we have many which may more truely say These have I broken and lived in the breach of them from my youth and childhood How few amongst us can say with good Obadiah 1 King 18. 12. I thy servant fear the Lord from my youth on the contrary how many may say more truely that they have lived profanely and without all true fear of God from their youth yea from their very childhood Observ 3 Observ 3. In that he sayes All these have I kept c. This also was commendable in him that he had bin carefull to obey and keep not onely some of the Commandements of the second Table but all of them and no doubt but by the same reason he had also bin carefull according to his knowledg of keeping the Commandements of the first Table though he speak not here of them which may teach us herein also to imitate him viz. in being carefull to obey God in all his Commandements and not in some only True Obedience to Gods Commandements must be universal to all his Commandements as well as to some The only obedience which God requireth and accepteth Deut. 5. 33. Ye shall walk in all the wayes which the Lord your God hath commanded you c. And David saith Psal 119. 6. Then shall I not be ashamed c. This obedience have the Saints of God yielded to the Law of God as Josiah 2 Reg. 23. 25. He turned to the Lord with all his heart and according to all the Law of Moses And Zachary and Elizabeth Luke 1. 6. walked in all the Commandements of God without reproof Vse 1 Use 1. To condemn that partial or half-obedience which many yield to the Commandements of God to some of them not to all Thus Herod did many things at the preaching of John but would not obey in the seventh Commandement but lived in the sin of Incest contrary to that Commandement Mark 6. 20. Thus many hypocrites now adayes are content to
was powred out blasphemed the God of Heaven for their pains They accused God of Injustice or Cruelty for punishing them so severely So the Scribes and Pharisees in charging Christ to work by the Devil c. 2. By taking from God and denying unto him that which belongs unto him As the King of Ashur denying that God was able to save his People blasphemed So to deny God to be Holy Just Infinite c. is Blasphemy 3. By attributing the properties of God unto creatures Thus the Scribes and Pharisees as we heard Chap. 2. ver 7. falsly accused Christ of blasphemy because being but a man as they pretended he took upon him to forgive sins which is proper to God But this kind of blasphemy themselves were guilty of in attributing that unto the Devil which is proper to the Godhead of Christ viz. the power of casting out devils from the possessed 4. Lastly By speaking contemptibly of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voyce c. And Nebuchadnezzar Dan. 3. 15. Who is that God that shall deliver you c Now for the hainousness of the Sin of Blasphemy it may appear by this That the Jews abhorred the very name of it and therefore they used blessing instead of it as may appear 1 King 21. 13. The false Witnesses accused Naboth for blessing God and the King that is for blaspheming them It may also further appear both by the nature of the sin in that it tends so directly to the reproach of the Name of God See Levit. 24. 16. as we see by that which hath been said of the several kinds of blasphemy as also by the capital punishment appointed to it by the Law of God by which the Blasphemer was to dye the death Levit. 24. 16. And the Apostle delivered up Blasphemers unto Satan by the fearful Censure of Excommunication 1 Tim. 1. 20. This is sufficient to shew the greatness of the Sin Vse 1 Use 1. Learn by this to detest the Popish Religion which is so full of Blasphemies c. Of this before Chap. 2. Verse 7. Use 2 Use 2. Learn to abhor this sin of blasphemy in our selves and others being so hainous a sin and so dishonourable to God Take heed we be not guilty of it or of any degree or kind of it Take heed of the least evil thought against the Majesty of God much more of uttering words blasphemous against him Remedies against this Sin 1. Consider the fearfulness of the sin which hath been before shewed It argueth great wickedness in the heart 2. Consider how God hath been revenged upon Blasphemers even by temporal Judgments as upon Pharaoh Nebuchadnezzar Sennacherib the Nation of the Jews c. 3. Our Tongues are given us to blesse God and Man c. Jam. 3. 10. 4. Labour for a reverent fear of the Name of God in our hearts This will cause us to think and speak of him with all due Reverence c. 5. Take heed of unreverent using the Name of God and of common swearing Use 3 Use 3. Give not occasion to others of blaspheming Gods Name by professing Religion and yet living profanely Rom. 2. 24. Observ 3 Observ 3. Further we learn out of these words That although blasphemy be a great and haynous sin yet that it is a pardonable sin that is being truly repented of it may be pardoned by Gods mercy 1 Tim. 1. 13. Paul was a Blasphemer yet obtained mercy All blasphemies may be forgiven except the blasphemy against the Spirit c. Use 1 Use 1. See and admire the abundant grace and rich mercy of God in being content to pardon not onely small sins but even the blasphemies with which men strike through his Reverend and Sacred Name Well may we here cry out Oh the deepness of the mercy of God c. Gods Name is very pretious unto him Vse 2 Use 2. Seeing there is mercy with God for the pardoning of the sin of Blasphemy yea of all blasphemies except that against the Spirit this should move those that have been guilty of this sin to repent of it and to sue to God for pardon in Christ of this haynous sin and for time to come let them cease from such blasphemies and labour by all means to honour the Name of God which they have formerly blasphemed and reproached Hearken to this thou that hast been a blasphemer of the Name of God though thy sin be fearful and haynous yet if thou wilt truly repent and forsake thy sin there is mercy with God even to forgive blasphemies Labour to have a part in this mercy Paul saith his blasphemy was forgiven to the end that Christ Jesus might in him shew forth all long-suffering for a pattern to them which should after believe in him to life ever lasting 1 Tim. 1. 13-16 Use 3 Use 3. Seeing God doth in wonderful mercy pardon such as blaspheme his Name when they truly repent let us imitate him our Heavenly Father as good Children in being ready to forgive such as reproach and speak evil of us yea in being ready to pray for such as curse us Matth. 5. 44. 1 Cor. 4. 13. Being evil spoken of we intreat Mark 3. 29 30. But whoso shall blaspheme against the Holy Ghost c. Jan. 2. 1619. IN these two Verses and the former we considered 3. things 1. The Manner of our Saviours speech 1. With Earnestness implyed by the word Verily 2. With Authority in these words I say unto you 2. The Matter of his speech containing an indirect and close accusation against the wicked Scribes charging them as guilty of the sin against the Holy Ghost 3. The reason why he so charged them Vers 30. Because they said He had an unclean spirit Touching the manner of his speech we have spoken and in part of the matter In which he chargeth the Scribes as guilty of the sin against the Holy Ghost And this he doth not directly and plainly but indirectly and covertly by shewing against them the grievousness of that sin compared with other sins All other being pardonable and that alone unpardonable In the words are contained two main Propositions or Points of Doctrine 1. That all sins except that against the Holy Ghost may be pardoned unto men 2. That the Sin against the Holy Ghost can never be pardoned but maketh those that commit it guilty of eternal damnation By the former of these our Saviour sets out Gods Mercy By the latter his Severity and Justice Of the former we heard last day Now to speak of the latter Verse 29. But whoso shall blaspheme c. In the words two things are to be considered 1. The Nature of the Sin against the Holy Ghost implyed by the name given unto it in that it is called the blasphemy against the Holy Ghost Whoso shall blaspheme c. 2. The special property of this sin which is twofold 1. That it shall never be forgiven to those that
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
or cast away their Faith and Confidence in God and in his Mercy knowing this that it is no News for the Faith of God's Children to be thus mightily assaulted on every side but it hath ever been so yea it it for their good to be thus tryed and exercised c. And withall Let them know That howsoever their Faith may be greatly tryed and assaulted yet if it be sound it shall never be overthrown It may be shaken dangerously but never quite overturned Satan may winnow them but not utterly and finally vanquish their Faith Hell Gates cannot prevayl against it Matth. 16. Yea though God Himself sometimes seem to fight against them yet as He assaulteth them with one hand or arm as it were so will He strengthen them with other so as they shall in the end prevail as Jacob did c. Gen. 32. 24 25. Mark 7. 27. But Jesus said unto her Let the Children first be filled For it is not meet to take the Childrens Bread July 14. 1622. and cast it unto Doggs OF the generall Instructions to be gathered from the 27. Ver. we have spoken Now to proceed to such Observations as do more particularly arise from the words And first to speak of the former part of the Verse in which is laid down the first Reason alledged by our Saviour why He refused to grant the Petition of this Woman for her Daughter which Reason is taken from the Circumstance of Time in which she made her Petition to Him which was the time appointed for the outward Calling of the Jews by the Doctrine and Miracles of Christ who were first to be Called and first to be made partakers of the Benefits of Christ before the Gentiles the time of whose Calling was not yet come c. This is implyed in these Words Let the Children first be filled The sense of them hath been opened before Now therefore to gather some matter of Instruction from them Quest Quest If the time of the Calling of the Gentiles was not yet come and that the Jews were first to partake in Christ's Benefits then why was this Woman being a Gentile so soon Called and made partaker of Christ's Benefits Answ Answ Though the time of the generall Calling of the Gentiles was not yet come yet this hindred not but that some particular Gentiles as this Woman and some few other might be Called and made partakers of Christ and his Benefits before some of the Jews Observ 1 Observ 1. Here we see That it was the peculiar Priviledge of the People of the Jews that they were first to be Called outwardly by the Doctrine and Miracles of Christ and first to be made partakers outwardly of the Benefit of Christ's Doctrine and Miracles and as it were to be fed or filled with that Bread before the Gentiles Matth. 15. 24. I am not sent but to the lost Sheep of the House of Israel that is first and chiefly to them Rom. 15. 8. He is called a Minister of the Circumcision that is of the People of the Jews which were Circumcised Joh. 1. 11. He came to his own and his own received him not Use Use Hence gather That such as are first in regard of outward Priviledges and Favours of God which concern Salvation may be last in regard of reaping true Fruit of and Benefit by such Priviledges So were the Jews they were first made partakers outwardly of Christ's Doctrine and Miracles they had these means of Salvation first offered to them before the Gentiles yet because they made not such use of them as they should have done but contemned and rejected Christ and his Doctrine and Miracles therefore they were last in reaping Fruit by Christ and by his Doctrine and Miracles in this they came behind many of the Gentiles Joh. 1. 11. He came to his own and his own received him not Though some received Him yet the greatest part rejected Him and did not profit by his Preaching and Miracles So also afterward in the Apostles Dayes the Gentiles were more forward to embrace the Gospel than the Jews See Acts 13. 48. So at this Day we see the same verified in that the Jews do still remain in obstinate blindness refusing to imbrace Christ and his Cospel which yet is imbraced daily by other Nations This verifies that of our Saviour Matth. 19. ver ult Many that are first shall be last and the last shall be first Which must therefore teach us not to rest in this that we go before others in some outward Priviledges which concern Salvation as in having the outward means of Salvation as the Ministery of the Word and Sacrament amongst us But see that we make true and right use of them least otherwise if we contemn the means and live unprofitably under them others which have not had the like means or not so soon as we do go before us into the Kingdom of Heaven The Scribes and Pharisees were before the common sort of People in regard of outward Priviledges as in respect of their outward Dignity and Calling being teachers of the Church yet the Publicans and Harlots went before them into the Kingdom of Heaven So it may be with us if we make not good use of the means of Salvation which we enjoy above many others c. Besides that for our contempt of the means God may justly take them from us as He did from the Jews c. Observ 2 Observ 2. In that this also is mentioned here as a prerogative of the Jews that they were in our Saviour's time the Children of God in regard of outward Adoption to be his People above other Nations and in regard of outward Interest and Title to God's Covenant which He made with Abraham and his Seed c. Hence we may Learn That it is a great Priviledge and Benefit for any People or Persons to be Children of God in regard of outward Adoption and Calling and in regard of outward right and title to God's Covenant of Grace which He hath made with Mankind in Christ Rom. 9. 4. It is reckoned as a great Honour and Priviledge of the Jews that to them pertained the Adoption and the Glory and the Covenants c. See also Exod. 4. 22. and Exod. 19. 5. Ye shall be a peculiar Treasure to me above all People c. Matth. 8. 12. Called Children of the Kingdom Quest Quest What is it to be outwardly within God's Covenant or to be outwardly Adopted as his Children Answ Answ Nothing else but to be a member of the visible Church of God that is one of that number which are outwardly Called and do professe the Name of God and his true Religion and Worship for with such onely God doth make his Covenant To be their God to bless them and to save them so far forth as they keep the Conditions of the Covenant which He requireth of them that is to say so far forth as they believe in Christ repent of their sins and bring
his Power was above the means and that he could have fed them without any means or provision of Bread or Fish at all if it had so pleased him Observ Observ The Power and Providence of God in blessing our Food unto us is far above the means of Food and is not at all tyed unto it or to the quantity of it but it is all one and as easie with him if he please to sustain and nourish us with a small quantity of Food as with a greater quantity It is not the outward means of Meat and Drink that of it self nourisheth us but the blessing of God giving vertue to it c. Matth. 4. 4. Man liveth not by Bread alone c. Vse 1 Use 1. Comfort to such as have but small provision of Food God is able to bless it and make it sufficient c. Though they are not now to expect Miracles c. Vse 2 Use 2. Such as have most means not to rest in them but to seek to God for his Blessing c. Mark 8. 10 11. And straightway he entred into a Ship with his Disciples and came into the parts of Dalmanutha Sept. 22. 1622. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven tempting Him OF the first principall matter contained in this Chapter you have heard viz. Our Saviour's miraculous feeding of 4000 with seven Loaves and a few Fishes Now followeth the second which is his Answer made to the Pharisees questioning with him and tempting him by seeking of him a Sign from Heaven laid down from the 10 Ver. to the 14. Where consider four things 1. The Occasion of the Pharisees coming to Christ to question with him and to seek from him a Sign c. Our Saviour's departure by Ship with his Disciples from the Place where he was before into the parts of Dalmanutha Ver. 10. 2. The Pharisee coming to him and their questioning with him and tempting him by seeking from him a Sign from Heaven Ver. 11. 3. Christ's Answer unto them laid down Ver. 12. He sighed deeply c. 4. What followed upon his Answer Ver. 13. He left them c. Touching the Occasion of their coming to question with him c. which was his going into the parts of Dalmanutha We may in the words consider four things 1. His departure into those Parts 2. The manner how or means of his passage By Ship 3. The time Straightway That is so soon as he had wrought the former Miracle of the Loaves and Fishes and had sent away the People Ver. 9. 4. His Companions in this Journey or Passage His Disciples Into the Parts of Dalmanutha Matth. 15. ult It is said He went into the Coasts of Magdala But the difference between the Evangelists is easily reconciled For either the place had two names or else which is more probable both these places Dalmanutha and Magdala were near together and so Christ coming into the Coasts of the one may be said to come also into the Borders of the other at the same time Whether this Dalmanutha were a Town or Village or whether it were the name of some particular Region and Country in Judea is not expressed neither is it expressed in what particular part of Judea or Galilee it was onely it appears to have been situated on the other side of the Sea of Galilee near unto which our Saviour was before because it is said He went by Ship into these parts of Dalmanutha Quest Quest Why did He now depart thither Answ Answ Because He knew himself Called and Sent of his heavenly Father not onely to do good by his Miracles and Doctrine in the place where he was before whâ—ch was near the Sea of Galilee but alâ—o to â—eeâ— with the malicious Pharisees and Sadduces in those Coast of Dalmanutha and there to anâ—weâ— their â—â—licioâ—â— Cavils and Questions and to reprove their Malice and Hypocrisie in going about to teâ—pt hiâ— by seeking of him a Sign from Heaven Thus also at other times he used to remove and travell from plâ—ce to â—lâ—ce sometimes to preach and work Miracles and somtime for other good ends not rashly without a Calling but by vertue of his Calling being sent of his heavenly Father to that end See Chap. 1. 38. Observ Observ We should not take Journeys or remove and travell from place to place without a Calling and Warrant from God Our Saviour in all his Travells and Journeys from place to place by Sea and Land had respect to the Calling which he had from his heavenly Father and he never went or ournyed to or â—rom any place either to preach or work Miracles or for any other end but by vertue of his Callings So Chap. 1. 38. Let us go into the next Towns that I may preach there also for therefore came I forth Neither did he undertake any Journey but at the same time in which it was appointed of his Father that he should go it as we â—ay see Joh. 7. 8. he would not go up to Jerusalem to the Feast of Tabernacles â—o soon as his Kinsfolks would have him because the due time appointed for his going up thither was not come Herein we are to follow his example not undertaking Journeys or travelling at any time to or from any place without a lawfull Calling and Warrant from God As for all our Actions and Enterprizes we must have a Calling and Waâ—rant so for our Journyes As the Israelites journyed by direction of the Cloud and Pillar of Fire So c. Now we have a Calling from God for them when we undertake them by good Warrant from the written Word of God that is to say upon just and lawfull Grounds and Causes and for good and right ends as for the Glory of God and for the procuring of some good to our selves or others Reason Reason Unlesse we be sure of a Calling and Warrant from God for the undertaking of all Journyes we cannot expect his blessing and protection in them neither can we with comfort pray unto him for the same as is fit we should Psal 91. 11. He giveth his Angel charge to keep us in our wayes that is so long as we walk within compass of a lawfull Calling But if we go out of these our wayes we exclude our selves fâ—oâ— God's protection Use Use For reproof of such as rashly and unadvisedly take Journyes and travell about from place to place without Warrant from God in his Word Some for idle and vain purposes upon triffling occasions taking Journeys yea sometimes long Journeys and spending much time in them Some for evil and unlawâ—â—lâ— ends c. How should such expect a blessing from God and that he should prosper and protect them in such unwarrantable Journeys or removings c. So much of our Saviour's departure into the Coastâ— oâ— Dalmanutha The next thing to be considered is the manner or means of his departure He entered inâ—o a Ship c.
as it were from Heaven And they seem to have relation in this sute unto some of those Miracles which the Lord wrought in the times of the Old Testament as the raining down of Manna the sending of Fire from Heaven the staying of the Course of the Sun in the Firmament c. Some such Miracle as these they would have Christ now work at their Motion and Sute thereby to prove himself to be the Messiah and to be sent from God if he were so indeed and in truth That so they might believe in him and imbrace his Doctrine for so no doubt they pretended that they would though the truth was they did not unfainedly intend it but onely to tempt him Tempting him To tempt doth properly signifie to make tryall or proof of any thing And Men are said to tempt God or Christ when they make vain and needless proof or tryall of any of the divine Attributes of God or of Christ as his Wisdom Power Justice c. to see whether he be so powerfull just c. as the Scriptures do make him to be See Psal 95. 9. So here the Pharisees are said to tempt Christ that is to make vain and needless proof of Christ's Power and Will whether he were able and willing to work such an extraordinary Miracle as they would have him that so if either he could not or did not at their Request shew some such immediate Sign from Heaven they might have some colour of just exception against him as if he had not wrought his former Miracles by any divine Power but rather by the help of Satan or by some other counterfeit means and therefore that he was not indeed the Messiah or sent from God but a Deceiver c. Quest Quest Whether it is simply unlawfull to ask a Sign or Miracle Answ Answ No but needlessly and for an evil end c. otherwise it is lawful in some extraordinary Case as Gideon Judg. 6. and Hezekiah 2 King 20. Seeking a Sign c. Observ 1 Observ 1. The property of Hypocrits is not to believe the Doctrine and Truth of God without extraordinary Signs and Miracles to confirm it These Pharisees will not believe Christ's Doctrine unless he shew a Sign from Heaven that is work a new and extraordinary Miracle greater than all his former Miracles So also Matth. 12. 38. Certain of the Scribes and Pharisees said Master we would see a Sign of thee So Joh. 6. 30. What Sign shewest thou That we may see and believe thee what dost thou work Our Fathers did eat Manna c. q. d. They had this Sign from Heaven to confirm their Faith being fed from Heaven c. Thus wicked Herod would see some Miracle wrought by Christ before he would believe in him Luke 23. 8. Joh. 4. 48. Except ye see Signs and Wonders ye will not believe So 1 Cor. 1. 22. The Jews require a Sign c. So the Papists at this Day will not believe the truth of that Doctrine and Religion which is taught in our Churches unless we can confirm it by some new Miracles such as they pretend to confirm theirs by For this they alledge as one reason against the truth of our Doctrine because it hath not been of late years confirmed by Miracles as they falsly pretend that theirs hath been Herein they are directly like the hypocriticall Jews and Pharisees But our Answer to them is this that the Doctrine which we teach being the same in substance with that which was taught by Christ and the Apostles it hath been long ago sufficiently sealed by those Miracles which were wrought by Christ and his Apostles neither hath it now any need to be further confirmed by new Miracles Indeed if we should broach any new Doctrine it were fit we should be put to shew by what Signs from Heaven it hath been confirmed but seeing we teach none but the old Truth so long ago sealed from Heaven there is no reason we should be urged to prove the truth of it by new Miracles It is enough that we prove our Doctrine by the written Word to be the same with the Doctrine of Christ and the Apostles As for Miracles we say now with St. Austin Quisquis adhuc prodigia quaerit ipse prodigium est Miracula praeterita tibi sufficere debent c. Gerson cited by Gerard. Harm de pass pag. 429. Use Use Be not like such Hypocrites as the Pharisees and Papists in seeking or desiring new Miracles for confirmation of the old Truth but rest in the testimony of God given unto it in his written Word Rom. 10. 6. Say not Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead The Word is nigh thee even in thy mouth and in thy heart c. Observ 2 Observ 2. These Pharisees had seen or at least heard of many Miracles of Christ which He had wrought before it is likely also that they or some of them had heard him teach or at least heard of his Doctrine which might have moved them to believe in Him but they contemned his former Miracles and Doctrine and they seek a new Miracle to move them to believe Hence we learn another mark and property of Hypocrites which is this That they neglect and contemn the present and ordinary means of Grace and Salvation which thy do for the present enjoy and curiously seek after other extraordinary means which they have not See those places before alledged 1 Cor. 1. 22. Joh. 6. 30. See also Joh. 2. 18. What sign shewest thou seeing thou dost these things He had then newly wrought a great Miracle in casting out the Buyers and Sellers from the Temple yet they passe over that Miracle and require some other greater c. Thus some in our times contemn and neglect the present ordinary means of Salvation which they enjoy and seek other extraordinary means which cannot be had Some contemn the preaching and Preachers which they have and the administration of the Sacraments which they may enjoy they care not for nor make any good use of them as they should but they must have other kind of Preachers of other extraordinary Gifts of another Calling and Ordination and they desire another kind of Preaching than that they have already they would also have the Sacraments otherwise administred 2 Tim. 4. 3. They have itching ears The Anabaptists neglect the Scriptures and seek after Revelations The Brownists also are very faulty in this kind refusing and contemning the ordinary Ministery of the Word and Sacraments which is to be had in this our Church and curiously seeking after another kind of Ministery after their own fancy Again there are others to be found who are so profane and wicked as to contemn and vilify the ordinary Ministery of Man which God hath ordained in the Church and they think the preaching of the Word by Men
and take notice in some measure of the contrary Errours and false Doctrines holden against the Truth and to shun and avoid the same They had not need to be strangers in the Scriptures nor yet to content themselves with a small and slender knowledge therein but to labour that the Word of God may dwell in them plenteously in all Wisdom Col. 3. 16. They had not need to be Babes in Knowledge or unskilful in the Word of Righteousness but to have their senses exercised in the Scriptures to discern good and evill to discern both truth and falshood by the light of the written Word Hebr. 5. 13. This therefore should stir up all sorts of Christians to the searching of the Scriptures and dilident study of the Word of God that they may not onely be grounded in knowledge of the Truth but able also to discern and avoid such damnable Errours and Heresies as are contrary to the truth and which tend to the overthrow of it Especially Ministers of the Word had need be well-studied in the Scriptures and to be mighty in them as Apollos was Act. 18. 24. else how shall they not only hold the Truth and teach it to others but also be able to discover and confute Errours and false Doctrine and to teach others how to shun and avoid the same He must be a Scribe well-instructed to the Kingdom of Heaven Mat. 13. 52. Now followeth the Answer of the Disciples They answered John the Baptist but some say Elias and others One of the Prophets They mention three several erroneous Opinions which were holden of Christ The first of those that thought him to be John the Baptist The second of those that thought him to be Elias the Prophet The 3d. of those that held him to be one of the other old Prophets risen again Luke 9. 19. Besides these there is also a fourth Opinion added Mat. 16. of those that held him to be the Prophet Jeremy But I will here speak only of the three former mentioned by St. Mark 1. Some held him to be John Baptist Of this Opinion was Herod the Tetrarch of Galilee as we heard before Chap. 6. for he having not long before beheaded John in Prison and afterward hearing of the Miracles wrought by Christ did out of the guiltiness of his Conscience begin to be perplexed and to fear that John Baptist was risen again from the dead and did those mighty Works And of the same Opinion were others also as appeareth Luke 9. 7. He was perplexed because it was said of some that John was risen from the dead c. 2. Some said He was Elias they thought that Elias the Prophet who was so long before taken up into Heaven was now returned to live upon Earth again Luke 9. 8. It was said of some that Elias had appeared For the better understanding hereof know that the Jews and particularly the Scribes in our Saviour's time held this opinion of Elias the Prophet that he was to return in Person and to live upon the Earth again before the coming of the Messiah Matth. 17. 10. Why say the Scribes that Elias must first came and Joh. 1. 21. They asked John Baptist whether he were Elias If he were not the Christ Now this erroneous conceipt was grounded upon a false exposition of a place of Scripture Mal. 4. 5. See before Chap. 6. 14 15 c. The same errour they still hold at this day 3. Others said He was one of the Prophets that is one of the old Prophets risen again ut suprà dictum Now in what sense or how some of the People did think Christ to be John Baptist risen again and others that he was one of the old Prophets risen again is somewhat doubtful But it seems most probable that the Jews in our Saviour's time were infected with that heathenish Errour of Pythagor as Plato and other Philosophers of the Gentiles which they held touching the transmigration of Souls that the Souls of men dying do pass from one body into another and so come to live upon Earth again after death in other new bodies Vide suprà Cap. 6. ver 14. c. And this is the more probable because the Jews are reported by their own Authors to hold the like opinion at this very day viz. that every man is born three several times and so that his Soul comes to live in three severall bodies one after another See Purchas his Pilgrimage page 182. Observ 1 Observ 1. That there have been in all Ages of the Church sundry different Sects and maintainers of Heresies and corrupt Opinions in matters of Religion Though there hath been alwayes and is but one truth yet are sundry Errours and corrupt Opinions held against the truth Thus in our Saviour's time there were sundry different Sects as the Pharisees Sadduces and Herodians all differing in Opinion and holding opposite Errours The Pharisees held many corrupt Traditions contrary to the written Word of God by which they made void the Word of God so far as lay in them as we heard before Chap. 7. The Sadduces denyed the Resurrection and held that there is neither Angel nor Spirit wherein they differed from the Pharisees Act. 23. 8. which was the cause of great dissension between those two Sects as appeareth Ver. 7. The Herodians were another Sect differing from both the former who held Herod the Great to be the Messiah as we heard before Ver. 15. of this Chapter Yea there were in our Saviour's time sundry different Sects and erroneous Opinions touching one and the same matter of Faith as here wee see that touching the Person of Christ there were sundry different Opinions and all false and erroneous Some holding him to be John Baptist some Elias c. So was it in the Apostles dayes afterward there were sundry different Sects and Errours maintained against the truth in matters of Religion as those Jews which held a necessity of Circumcision and other Ceremonies after the death of Christ also the Sect of the Nicolaitans holding Fornication to be no Sin who are mentioned Rev. 2. 6. Also Ebion and Cerinthus with their Followers who denied the God-head of Christ Also those that followed Simon Magus the Sorcerer in the City of Samaria holding him to be some extraordinary great Person and to be indued with Divine Power See Act. 8. 10. So afterward in succeeding Ages How many different Sects and Followers of corrupt Opinions in Religion do we read of in the times of the ancient Fathers St. Austin in his Book De Haeresibus reckoneth up the Errours of 90 several Sects or kinds of Hereticks which had been in severall Ages from the Apostles dayes until his own time So in these times of ours there are also many different Sects and maintainers of corrupt Opinions in matters of Religion as Turks Jews Papists Lutherans Anabaptists c. Reasons Reasons 1. God hath decreed to permit such different Heresies and Errours to be holden for the better
the greatest that ever was in that he being the Son of God equal with the Father and Holy Ghost and being the Lord of Glory from everlasting did in time so far abase himself as to become Man by taking on him our vile and base Nature and that into the unity of his Person that so in this our Nature he might dye and suffer for us c. That he should come from Heaven and be made Flesh and live upon Earth as Man in the true shape and fashion of a Man yea in the form of a Servant as the Apostle speaketh Phil. 2. and yet all the while be the Son of God and Lord of Glory Behold here is the greatest humility and abasement that ever was of any person which is for our Example to teach uâ— to humble our selves before God and one towards another as the true Disciples of Christ Phil. 2. 5. Let the same mind be in you that was in Christ c. Labour therefore for this Grace of true humility after Christ's Example Matth. 11. 29. Learn of me for I am meek and lowly in heart The more humility the more like we are unto Christ The very character and mark of a true Christian as on the contrary Pride is the mark of a wicked Man and a Hypocrite such as the proud Pharisees were yea it is the character of the Devil 1 Tim. 3. 6. Therefore pray and labour for true humility that thou mayst be like unto Christ 1 Pet. 2. 5. Cloath or deck your selves with humility c. This Grace should adorn the whole life and behaviour of a Christian strive therefore to shew it forth in all our carriage before God and one towards another abase your selves for the good of others Gal. 5. 13. The rather because it is a Grace so necessary for a Christian that without it a man is not fit for the Kingdom of Heaven Matth. 18. 3. Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven Luke 3. 5. Every Mountain and Hill must be brought low c. Humility is all in all in a Christian The first second third thing c. as Austin saith Use 3 Use 3. By this we may see how and by what means we that are by nature so far separate and estranged from God by our Sins may come to have accesse unto God and Communion with him namely by means of Christ's humane Nature which he hath taken upon him to the end that he might in it dye and suffer for our Sins and so reconcile us to God Ephes 2. 8. By him we have access unto the Father that is by Christ incarnate or made man 1 Tim. 2. 5. There is one Mediatour between God and Us even the Man Christ Jesus that is Christ the Son of God being made true Man that in our Nature he might reconcile Us to God This he could never have done if he had not become true Man and the Son of Man as here he calls himself Therefore without this humane Nature of Christ we could never have had fellowship with God or peace with Him For by nature we are enemies to God and he to us and our sins are as a Wall of separation to keep us from him Onely by Faith in the mediation of Christ incarnate and made Man we come to be reconciled and to have entrance to God and into his favour By nature God and We are far estranged and divided asunder yea there is an infinite distance between Us But in Christ's humane Nature we meet together and have near Communion Of our selves by Nature we dare not so much as look towards God and his Majesty who is a consuming fire to Sinners yet in Christ being made Man we may by Faith behold the Face and Glory of God with unspeakable joy and comfort Let us then labour thus to do In our prayers let us set the Man Christ Jesus or Christ the Son of Man before us and between God and us and through him alone look at God and call upon him with confidence to be heard yea in all our thoughts of God set Christ incarnate between Him and Us Look at God through the Humane Nature of Christ in which we come to be reconciled to God and without which there is no comfort to be found of us in God but the least thought of him out of Christ God and Man breeds horrour and amazement Use 4 Use 4. Comfort in all afflictions and miseries of this life which our nature is subject to in that Christ partaking in the same Nature and having had experience of the Infirmities of it is the more able and willing to help and succour us Hebr. 2. 17. Hebr. 4. 15. If one come to visit a man that is sick of a grievous disease who hath himself formerly been afflicted with the same disease he will shew more compassion than 20 others who have not felt the like So here c. Observ 2 Observ 2. That although Christ Jesus was the Son of God yet he dyed and suffered for us not as God but as Man or in his Humane Nature Therefore himself saith here The Son of Man must suffer c. 1 Pet. 3. 18. Christ suffered for our sins being put to death in the Flesh Phil. 2. 8. Being found in fashion of a man He humbled himself and became obedient unto death c. For this cause it was necessary as we heard before that he should become Man that he might in this our Nature dy and suffer and that God's Justice might be satisfied for sin in the same Nature which offended Note two things here for the understanding of this Point 1. That though Christ died and suffered according to his humane Nature onely yet this his humane Nature was personally united with his God-head and so remained at the very time of his death and sufferings whence it follows that though he did not suffer as God yet he that dyed and suffered was God at the very instant of his death and sufferings 2. That though He suffered onely in his humane Nature yet He is our Mediator according to both his Natures as God and Man in one Person In his Humane Nature He dyed and suffered and wrought the Work of our Redemption But his God-head did sustain his Man-hood in all his Sufferings and gave vertue and efficacy to the same to make them meritorious for us See Heb. 9. 14. and Act. 20. 28. Use 1 Use 1. To strengthen our Faith in the merits and vertue of Christ's Death and Sufferings assuring us that God's Justice is satisfyed and we are thereby justifyed and freed from our sins and the Curse of God due unto them in as much as Christ hath not onely suffered the wrath of God and punishment of sins but hath suffered it in our Nature which He took upon him that is in his humane Soul and Body So that now the price of our Redemption is paid and God's Justice
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his â—od-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ— way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
countervail or make amends for 2 Joh. 8. ver Look to your selves that we lose not those things which we have wrought but that we receive a full reward that is the Reward of eternal Life and Salvation of our Souls whereby the Apostle implieth that to lose this Reward of eternal life is a great loss even the greatest that may be for which cause he warneth us to look well to our selves that we bring not this great loss and dammage upon our selves So Hebr. 4. 1. Let us fear lest a Promise being left us of entring into his Rest that is into that eternal and heavenly Rest of our Souls in God's Kingdom any of you should seem to come short of it Let us fear c. which shews it to be a grievous loss to come short of Heaven A matter to be feared greatly Reasons Reasons 1. The salvation of our Souls is a great and inestimable Blessing more worth than all this World ut supra dictum Ergo To lose this must needs be a great and invaluable loss Revel 3. 11. Christ saies to Philadelphia Let none take thy Crown from thee 2. He that loseth eternal life and the Salvation of his Soul doth lose God's favour and all Communion with God for ever he is for ever seperate from God 2 Thess 1. 9. The Wicked in Hell shall be punished with everlasting destruction from the presence of the Lord c. Now to lose God himself and to be for ever seperated from his favour and presence must needs be an incomparable loss 3. He loseth Christ and is seperate from him Mat. 25. 41. 4. Such as lose eternal life are also seperated for ever from the society of the blessed Angels and Saints in Heaven and deprived of all Communion with them which must needs be an unspeakable loss Luke 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust out Use 1 Vse 1. See by this the fearful security and hardness of heart with which many are possessed who though they be in danger of this great and invaluable loss of their own Souls yet are not sensible of it or of the greatness thereof but make leight of it Such are they who live and go on securely in their sins without Repentance whereby they do as much as lies in them destroy and cast away their own Souls and yet have no feeling of their own misery and fearful estate their hearts not touched with any fear of this great and fearful loss of their own Souls nor with any grief and sorrow for the same but they go on carelesly in a sinful course spending their daies in carnal mirth and jollity as if they were in a good and safe estate as if they were in no danger at all to lose their own Souls Other worldly losses they are sensible of as loss of Goods Friends worldly Preferment c. But as for the loss of their Souls whereof they are in so great and apparent danger by continuance in sin this they have no sense or feeling of they fear it not they suspect it not they grieve not for it much less have they care to prevent this fearful and dangerous loss of their Souls Though this loss be never so imminent and ready to come upon them though their Souls be almost in Hell already yet they go on without sense of this danger But the less sensible they are of this loss of their own Souls the greater and more certain is the danger they are in the less sensible of their misery and wretched estate the greater is their misery which should move us therefore to lament and pity the state and condition of all such secure and impenitent Sinners who thus endanger their own Souls and hazard the loss of them by continuance in sin If we pity the case of such as suffer some great worldly loss as the loss of some dear friend by death or the loss of their houses or goods by Fire or by Theeves c. because they are like to be undone by this means Oh how much more ought we to pity and lament such as are in danger to lose themselves and their own Souls for ever c. Let us be affected with the woful case of such and not onely pity them but shew our pity by praying for them that God may open their eyes to see their own misery and danger which they are in and â—o make them sensible of the great and incomparable losse of their own Souls which they are like to bring upon themselves if they continue in their Sins that the serious consideration hereof may move them to speedy Repentance Use 2 Use 2. To shew the folly and madness of such as do adventure this great and invaluable loss of their own Souls for the gaining of small matters Such as adventure to commit Sin and so hazard the Salvation of their Souls for the gaining of a little worldly profit or for the enjoying of some short pleasure or delight Such as deny Christ to save bodily life c. Such as stick not to lye swear forswear or to deal falsly and unâ—ustly so it be to enrich themselves Such also who will profane the Sabbath by buying and selling of wares or otherwise for a little worldly gain and profit How foolish are these to adventure so great a loss as the eternâ—l loss of their own Souls for so small a gain and advantage as iâ— to be gotten by the temporal profits and pleasures of this life Penny-wise and Pound-foolish He were a foolish Merchant who would venture the loâ—s of a thousand pounds for the gaining of some small trifle not worth a thousand pence So here c. There is no comparison to be made between the price and value of our own souls and the value of these earthly and temporal profits and pleasures of this life There is no proportion between the invaluable and infinite loss of the one and the small and trifling gain of the other Object Object Though we commit Sin for worldly gain c. yet we purpose to repent and so to save our Souls Answ Answ This were somewhat if it were in thine own Power to repent But it is nothing so God must give it thee and he may justly deny it thee if thou sin presumptuously Take heed therefore c. Besides if thou do repent yet how bitter and grievous will the remembrance of thy Sin be unto thee Use 3 Use 3. Teacheth us to be wise and careful above all things to prevent this great and inestimable loss of our own Souls and to take heed we bring it not upon our selves either by neglecting the means of our Salvation as the Ministry of the Word Sacraments Prayer Practice of Repentance c. or by using means to destâ—oy and cast away our own Souls as by the practice of sin living in it or by yielding
and destruction Now as this Love and Mercy of Christ doth in some sort extend to Mankind in general so more especially it reacheth to his Saints and faithful People for whose sakes especially he doth use to rebuke Satan their Enemy for his malice against them Zech. 13. 1 2. when Satan stood at the right hand of Joshua the High-Priest to resist and hinder him in the execution of his Office it is said The Lord said unto Satan the Lord rebuke thee c. that is Christ as Mediatour prayed unto God to rebuke or reprove the Devil for his malice shewed against the Lord's faithful Minister And this shews the singular Love of Christ to his faithful Servants and care which he hath of their good in that he shews himself such an Enemy to the Devil being their main Enemy And if it be mentioned Psal 105. 14. as a Token of God's special Love to his Church that He reproved Kings for their sakes much more is it an evidence of his Love and Mercy to his Saints and Servants that he doth reprove and rebuke the Devil himself for their sakes who is a far more potent and dangerous Enemy to the Church of Christ than any Kings of the Earth can be Use Vse The consideration of this special love and goodness of Christ toward Mankind especially to his Church and faithful Servants testified by his rebuking of Satan their Enemy and shewing himself grieved and offended at him for his malice against them I say the consideration hereof is matter of great comfort to us all times but especially in such miseries and troubles as are stirred up against us either by Satan or his Instruments For we may assure our selves that Christ Jesus our Saviour is affected with our miseries and much offended at Satan and his Instruments for his rage and malice against us and he will in due time shew himself so to be by rebuking both Satan and his wicked Instruments though not in words as he did now rebuke the Devil in this possessed Child yet really by curbing and restraining their power and malice yea by executing his just wrath and vengeance upon them for the same Mark 9. 25 26 27. Saying unto him Thou dumb and deaf Spirit I charge thee come out of him and enter no more June 3. 1627. into him c. NOW followeth the matter of the Charger or Commandment which our Saviour now laid upon the foul Spirit which was in the Child He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Where 1. Consider the Names or Titles of reproach which he giveth to the Devil by way of upbraiding or reproving of him calling him the dumb and deaf Spirit 2. The Charge it self Of the first Thou dumb and deaf Spirit These Titles he giveth unto the Devil in regard of those malicious and cruell Effects which he had wrought in the Child not onely entring into his body and possessing it by fits and at certain times but also striking the Child and disabling him in his outward Senses and natural Powers of his body so as he had no use of them bereaving him both of the faculty of Speech and of the sense of Hearing Observ Observ That by God's permission the Devil hath Power not onely to enter into the bodies of Men Women or Children and to holy possession of them but also to annoy and hurt the powers and faculties of Nature in them and to hinder the operation of them He hath power to strike men with the loss of their bodily Senses as Hearing Seeing c. and to take from them the faculty of Speech as here he did unto this Child Matth. 12. 22. They brought unto him one possessed with a Devill blind and dumb and he healed him c. Luke 11. 14. He was casting out a Devill and it was dumb And when the Devill was gone out the dumb spake c. which shews plainly that the Devil was the cause of that dumbness in the party that was possessed So Luke 13. 11. mention is made of a Woman which had a Spirit of Infirmity and was so bowed and made crooked in her body by Satan for eighteen years that she could not stand or go upright notwithstanding the use of means Use Use See how we are bound to bless God and to be thankfull for his mercy in not suffering Satan to have this Power over us or ours to strike us in our senses or in other naturall powers of our bodies and to take from us the use of them as he would do if the Lord did not restrain him If he might have his will he would strike us deaf that we should not hear the Word of God to our comfort or edification or dumb that we be not able to speak a word to God's Glory or Edification of others in Prayer Thanksgiving or otherwise or he would strike us blind that we might not behold the Glory of God in his Creatures to our comfort Therefore seeing it is by God's mercy that we do enjoy the benefit of our senses and that we are not by Satan's malice bereft of them let us be truly thankful unto God and shew it by using our senses and all the powers of our bodies to his Glory in the practice of those holy Duties which he requireth of us Now followeth the Charge or Commandment it self which our Saviour layeth upon the Devil which is two-fold 1. To come out of the Child 2. To enter no more into him I charge thee Or straightly Command thee By this our Saviour testified his absolute Power and Authority over the foul Spirit And enter no more c. Because the Devil had formerly used to take the child by fits at certain times as we have heard entring into him again and again and that sundry times after he was departed out of him therefore our Saviour not onely chargeth him to depart out but withall forbiddeth him to enter any more into him Observ 1 Observ 1. That Christ hath absolute Power and Authority over the evil Angels or Devils to command and over-rule them as he pleaseth This Power he shewed even while he lived upon Earth in state of Humiliation by commanding or charging evil Spirits to go out of such as were bodily possessed by them as here we see he did and at other times The same Power of Christ over the Devils doth further appear by this That when they were cast out they could not enter into the herd of Swine without his permission chap. 5. Now if while he lived on Earth in state of Humiliation he had this Power and Authority over the Devil then much more now that he is exalted to the right hand of God in Heaven Phil. 2. 9. God hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow c. Col. 2. 10. He is called the Head of all Principality and Power viz.
over them c. But it shall not be so among you c. Our Saviour well knew before hand how apt his Apostles and other Pastors and Governours of the Church would be ambitiously to affect and seek Pre-heminence and Glory in the World and one above another The Scribes and Pharisees were by Office Teachers of the Church and how full of Ambition were they So Diotrephes 3 Joh. ver 9. being a Minister of the Church as is most probable loved to have the Pre-heminence amongst his fellow-Ministers yea he sought Pre-heminence above Paul himself So in the Ages following after the Apostles it may appear by the Histories of the Church how much the antient Pastors and Bishops of the Church were tainted with this sin of Ambition what striving was there amongst them for primacy what contention for the chief seats in general Councils And at this day experience teacheth how apt this sin of Ambition is to bear sway in the Pastors and Governours of the Church and how great hurt this one sin hath done in the Church c. Reason Reason Ambition is a fruit of Pride which is occasioned by the Gifts of God in which because Pastors of the Church do excell others therefore c. 1 Cor. 8. 1. Knowledge puffeth up Use Use Of all others especially Ministers ought to watch against this sin in themselves Observ 4 Observ 4. Against the Papists That the Disciples as yet did neither know or acknowledge any primacy of Peter above the rest of the Apostles in respect of Power and Authority neither had our Saviour formerly taught them any such matter or promised to Peter any such primacy as the Papists do falsly gather from those words of our Saviour spoken to Peter Matth. 16. 18. Thou art Peter and upon this Rock will I build my Church c. for then the Disciples would not have disputed this matter who should be chief of them in his Kingdom Therefore this debating of the matter shews plainly that they did as yet know of no such primacy of Peter above the rest for then the controversy had been ended between them See Cartwr answ to Rhem. on Matth. 18. 1. Mark 9. 35. And he sate down and called the Twelve c. Aug. 5. 1627. IN the two former Verses we heard of the occasion of our Saviour's Teaching the Doctrine of Humility to his Disciples in a private house at Capernaum viz. A controversy and disputation arising between them by the way as they Journeyed to Capernaum touching Primacy or preheminence one above another which of them should be chief or have highest place of Honour under Christ in his Kingdome which they ignorantly supposed that it should be administred on earth and in some respects after the manner of earthly Kingdomes in this World Now in the next place the Evangelist setteth down the Doctrine it self viz. the Doctrine of true Humility which our Saviour upon this occasion taught his Disciples Where 1. Consider the Preparation which he used before he taught them which stood in two things 1. The outward gesture used by him He sate down to teach them 2. In calling unto him his Twelve Apostles or Disciples 2. The Teaching it self or matter taught by him viz. the Doctrine and practice of Humility which he teacheth them two wayes 1. By way of Precept ver 35. 2. By a reall Type or example of a young Child which he took in his Arms and set before them c. ver 36 37. First of his Preparation used before he taught He sate down This he did after the custome of those times which was to teach sitting and after his usual manner at other times when he did purposely and in solemn manner addres himself to teach either his Disciples or others of the people especially at the times of his publick Preaching as Matth. 5. 1. and Luke 4. 20. And sometimes also in his private teaching he used the same gesture and Preparation when he wâ—s in any special manner to teach and instruct his Disciples in some very weighty matter or point of Doctrine such as this was touching the practise of true humility which he was now minded to instruct his Disciples in and therefore he sate down before he began to teach them shewing thereby that he was now minded to instruct them in this matter not slightly or negligently but carefully diligently and throughly as being a matter of great use and necessity for them to learn where by the way also it seems very probable that â—eeing our Saviour did now sit down in this solemn manner before he began to teach this Doctrine to his Disciples that therefore in teaching it he did use many more words then are expressed by the Evangelists whose manner is not to set down the Sermons or Doctrine of Christ at large but onely the brief sum and substance oâ— that he taught Observ Observ That the Doctrine of Humility is a Doctrine of great weight and necessity for Christians to be taught and instructed in and that not slightly or negligently but carefully and diligently for which cauâ—â— our Saviouâ— being to teach this Doctrine now unto his Disciples did in solemn manner sit down and so prepare himself to teach it and we shall see how carefully and diligently he taught them this matter not onely by word of mouth or by Precept as in this verse but also by a special and extraordinary gesture and example which he set before them of a young Child c. What doth all this shew but that our Saviour held this Doctrine and practise of Humility which he was now about to teach to be a very serious and weighty matter and of great necessity for his Disciples to learn Reason Reas Humility is the very ground and foundation of true Religion and Christianity without which we cannot be Christ's true Disciples The first Lesson to be learned in his School being this to deny ourâ—elves as we heard before chap. 8. which cannot be without true Humility yea this is such a Grace wiâ—houâ— which we are unfit for the Kingdome of Heaven Matth. 18. 3. Verily I say unto you except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven A Grace which our Saviour did in special manner teach by his own example while he lived on Earth Matth. 11. Learn of me for I am lowly c. Use Use See then how carefull Ministers of the Word should be to teach this Doctrine of Humility not slightly but diligently not seldome but often to urge and press the same as alâ—o how carefull every Christian should be to learn and be well and throughly instructed in this Doctrine and true practice of Humility being a matter of so great weight and necessity and yet so hard as it is to be learned so contrary to corrupt nature c. The second thing in his Preparation He called unto him the Twelve This he did 1. That by thiâ— meanâ— he might the
we the love of God because he laid down his life for us This is that incomprehensible love of Christ to us which passeth Knowledg c. Ephes 3. 18 19. Use 1 Vse 1. This should cause us to be truly thankfull unto Christ Jesus for this his entire love and affection to us and to shew it by our true love to him again as also by our zeal for his Glory and Conscionable obedience to his will and Commandments in all things Use 2 Use 2. It should also move us to love one another with true and unfeigned love even as Christ hath loved us and to shew it by our mutual care of each others good and Salvation And Ephes 5. 2. Walk in Love as Christ hath loved us c. Observ 2 Observ 2. The great humility and lowliness of mind which was in our Saviour Christ and which he shewed in his carriage while he was on earth not onely toward elder persons but even toward little Children iâ— that he did not disdain or contemn them or their presence and company but vouchsafed to be with them â—nd to suffer them to be with him and to be near unto him yea to take them in his own arms Though he waâ— the Son of God and Lord of Heaven and earth yet did he not disdain thus to humble himself towards little Children as occasion was offered How truely might he say of himself as he doth Matth. 11. 29. Learn of me for I am lowly in Heart Use Use Herein we are to imitate the example of our blessed Saviour by humbling our selves in heart and in all our carriage even toward the meanest persons even toward Children if occasion be offered Some are so haughty and proud that they disdain little Children and will scarse look upon them or take notice of them How unlike are these unto our Saviour Christ who so far humbled himself as to take little Children in his arms and to set them beside him c. Let us cast off Pride and labour to become like unto him in this practice of Humility The rather because this is one of those special Graces for which he hath propounded himself a pattern unto us Observ 3 Observ 3. Iâ— that our Saviour took this young child and set him before them as a pattern of Humility the better to stir them up to the practice thereof we may gather that Christians ought to resemble and be like unto young Children in the Grace of Humility and in the practice thereof Matth. 18. 3. Verily I say unto you Except ye be Converted and become as little Children viz. in Humility ye shall not enter into the Kingdome of Heaven And ver 4. Whosoever shall humble himself as this little Child the same is greatest in the Kingdome of Heaven An example of this in David Psal 131. 1 2. Lord My Heart is not haughty nor mine eyes lofty c. Surely I have behaved my self as a Child that is weaned from his Mother my Soul is even as a weaned Child Quest Quest But are not Children tainted with Pride as well as elder people Answ Answ Yes they have in them by nature the seed of this sin of Pride as well as of other sins but the sin of Pride doth nothing so much reign or shew it self in them especially in young Children as it doth in elder and grown persons Therefore though Children are not wholly free from the root of Pride nor yet perfect in Humility yet in comparison of elder persons they may be truely said to be very humble and free from Pride Therefore in this Grace of Humility and in the practice thereof we ought to resemble them More particularly there are some special properties or effects of Humility which do appear in young Children and in which we ought to be like unto them 1. They are not so puffed up as elder people with high conceipts of themselves or of their own good parts and gifts as beauty comeliness of body nobleness of Birth and they do not think the better of themselves for these neither do they boast of them No more should we be puffed up with conceipt of our selves or think too well of our selves because of any gifts in us either natural or Spiritual but think meanly of our selves neither should we glory in them 1 Cor. 4. 7. What hast thou that thou didst not receive Now if thou didst receive it why doest thou glory c. 2. Young children are not apt to disdain or contemn others with whom they live but to think as well of them as of themselves yea though they be their inferiours If the child of a King or Nobleman and the child of a far meaner person live together for a time the one will not disdain the other but think well of him and so carry himself as if he were his equall and not his inferiour No more ought we to disdain or despise our brethren with whom we live though inferiour to us but to think as well and better of them then of our selves Rom. 12. 16. Mind not high things but condescend to men of low estate See Phil. 2. 3. 3. Young Children are not ambitious in seeking after Vain-glory neither are they much affected with praise or dispraise honour or preheminence one above another but are contented with their estate So shold Christians be Gal. 5. 26. Let us not be desirous of Vain-glory c. So David Psal 131. 4. They are not given to strife and contention which is another fruit of Pride but are of a quiet and peaceable disposition or if any strife arise between them it is soon abated and ended So should it be with us we should be far from strife and debate and in humility of heart desire and seek Peace and unity with others Phil. 2. 2. Be of one accord and of one mind Let nothing be done through strife c. 5. They are not given to envy against others which is a fruit of pride but rejoyce in each others good which is the property of true humility So should it be with us Gal. 5. 26. Let us not provoke or envy one another 6. They are tractable to admonition and reproof ready to submit unto it and easily reclaimed from a fault So should it be with us As David Psal 141. Let the Righteous smite me c. Use 1 Use 1. To reprove such as are far from resembling young Children in humility being most unlike unto them many such there are who are full of Pride and Self-conceit of themselves and of their own parts and gifts and shewing it by fruits of Pride by contempt and disdain of others by ambitious seeking after their own praise and glory by contention and strife with others by living in envy and malice against others c. Where such fruits of Pride do reign and bear sway How can there be true Humility and so How can such be like unto little Children in humility and consequently good Christians and fit for the Kingdom
never so dear to thee thou must suffer as it were the cutting off thy hand foot c. Which being so that the practice of Christianity is so hard difficult and painfull it must not discourage any from setting about it but on the contrary encourage every one to labour and take pains about it Use 3 Use 3. For Exhortation To stir us up to the conscionable practice of this duty viz. to labour and strive to cut off and separate from our selves those things which are most near and dear to us in this world so far forth as they are or may be occasions of sin unto us First and principally let us labour in resisting and mortifying those sinful lusts and affections of our hearts which are most natural and most delightful and pleasing to us and which we are so loth to part with Use all means to cut off this near and dear occasion and cause of sin Pray unto God by the power of his Spirit to mortifie and crucifie in us these sinful lusts which are so dear to us and use all other means to resist and subdue them more and more to cut off those hands and feet of thy corrupt heart and to pluck out this eye of thy heart that it offend thee not So also thou must make conscience to cut off and separate from thee all outward occasions of sin which are never so dear to thee though as dear as thy hand foot yea as thy right hand c. And though it be as painful or grievous to thee to part with them as to part with thy right hand or right eye c. yet must thou rather part with them and utterly reject and forsake them than be occasioned by them to sin against God or to be hindered in obedience to his Will In this case thou must part with all profits and pleasures of this life though never so sweet unto thee Thou must resist even unto blood in striving against sin c. And to this end labour and pray for grace to deny thy self and thy corrupt Nature and all that is near or dear to thee in this world else thou wilt never be able to part with these as thou must do c. Vse 4 Use 4. If we must remove and separate from us those things which are so near and dear to us in this world and so necessary and useful to us as our hands feet eyes if they be occasions of sin to us then much more ought we to be willing to part with such things as are lesse dear to us and lesse necessary and useful c. such as we may better spare and be without as superfluous profits pleasures c. Observ 3 Observ 3. The practice of Mortification in resisting and refraining sin and the occasions of it is not an easie work but hard difficult and painful Compared here to the cutting off of a member of the body c. not done without great pain and grief called crucifying of the flesh dying to sinne circumcising of the heart c. Use 1 Use 1. See the cause why so few true mortified Christians are to be found so few truly dead to sin having the power of sinful lusts killed and crucified in them and shewing it in life by refraining sin and the occasions of it It is because it is so hard difficult and painfull a matter c. so contrary to Nature c. Use 2 Use 2. See the folly of such as think it easie to refrain sin and occasions and to resist their own lusts c. they think they can do this at any time when they will Therefore they defer Repentance c. But take heed of this for thou wilt not find it easie when it comes to point of practice but most hard and painful and even as the cutting off thy right hand c. Therefore set about it speedily The sooner the better and more easie to be done c. Mark 9. 43. It is better for thee to enter into life maimed c. Nov. 18. 1627. NOw followeth the second thing contained in the words viz. The reason of the Admonition whereby our Saviour inforceth it in these words It is better for thee to enter into life maimed c. The Reason is twofold or hath two branches The first is taken from the benefit and good that will come unto a Christian by cutting off and avoiding occasions of sin This will be a means to further him to the attainment of life everlasting the greatnesse of which benefit is amplified by comparison to the lesser good or benefit of enjoying those things which are dear to us in this life Better to enter into life maymed halt or having but one eye than to enjoy both hands feet c. and to come short of eternal life The second is taken from the contrary evil and danger which is like to ensue if a Christian be not careful to cut off such occasionâ— of sin in that by this means he shall be in danger of going to Hell after this life the greatnesse of which evil and danger is set forth by comparison to the lesser evill of being deprived of such things as are dear to us in this life Better it is to be maymed halt c. than to go to Hell that is it is a lesse evil to loâ—e or be deprived of such things as are as dear to us in this life as our hands feet c. than to go to Hell c. See the meaning of the words before explained Now follow the Instructions 1. From the first branch of the Reason Better to enter into life c. Observ 1 Observ 1. There is an eternal life and state of glory to be enjoyed by the Saints of God after this life in heaven This is presupposed here And it is an Article of our faith c. Vide infrà post 3. Observ Observ 2 Observ 2. The great benefit and good that cometh of being careful to keep our selves from sin and the occasions of it in that it is a means to further us toward the attainment of eternal life and salvation in God's Heavenly Kingdom Our Saviour doth upon this ground warn every Christian here to take heed of the occasions of sin because it is better by so doing to enter into life or into the Kingdom of Heaven as it is Verâ—e 47. than by not doing it to be in danger of Hell-fire Whereby he plainly implyeth That this carefull shunning of sin and avoiding occasions of it is a means to further Christians to the attainment of life eternal in God's heavenly Kingdom Though we do not by refraining sin or the occasions of it merit eternal life yet this is one means appointed of God whereby we are to come to eternal life viz. by a conscionable care to keep our selves from sin and the occasions of it Rom. 8. 13. If through the Spirit ye mortifie the deeds of the body ye shall live 1 Pet. 3. 10. He that will love life
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
seems to be implyed because the promise was to them and to their children See Perk on Gal. 3. 27. pag. 305. This Truth we are to hold and maintain against the Anabaptists who deny Baptism to Infants because they want knowledg and so cannot have actual faith which is in Scripture required of those that were to be baptized as Act. 8. 37. and elsewhere But to this we answer That where actual faith is required of such as were baptized it is to be understood of those who were of years of discretion at the time of their baptism and so were capable of actuall faith But as for Infants born in the Church it is sufficient to make them capable of Baptism that they are within Gods Covenant as hath been shewed c. And that Infants born in the visible Church have right to Baptism it may further appear two wayes 1. By the practice of the Apostles baptizing sometimes whole Families in which it is most probable that there were some Infants or little children See Act. 16. 2. By the Sacrament of Circumcision in the Old Testament which was by Gods Commandement to be received by Infants the eighth day after their birth Gen. 17. 10. Now Baptism succeedeth in the room of Circumcision in these times of the New Testament Col. 2. 11 12. Therefore c. Here note That though Infants born in the Church have right to Baptism and ought to be Baptized yet their salvation is not absolutely tyed to the outwatd Baptism but they may be saved without it in case they be prevented by death c. Necessitas duplex 1. Praecepti 2. Medii c. By the first Baptism is necessary Not absolutely by the second c. Use 2 Use 2. See that we are not to despise little Infants or Children born in the Church but to esteem well of them and to shew it by our loving and respectful usage of them seeing they belong to Gods Covenant yea to his heavenly Kingdom for ought we know c. Use 3 Use 3. To move Christian Parents to be careful of the Religious Education of their Children that so they may be fit to be partakers of Gods Kingdom seeing they have right to it in regard of Gods Covenant c. Use 4 Use 4. Comfort to Christian Parents when God takes away their Children in Infancy or young age by death they have cause to hope well of them especially if themselves be believers Observ 2 Observ 2. In that our Saviour doth not say Of these is the Kingdom of God but Of such c. meaning not only Infants or little Children but such also as do resemble young children in disposition and qualities hence gather that the Kingdom of heaven doth belong not only to young Children born in the Church but also to such as resemble little children and are like unto them in disposition and qualities c. But of this afterward in the Verse following Observ 3 Observ 3. In that the estate of eternal life and glory in heaven is here called the Kingdom of God we are to take notice of the excellency of that estate of glory prepared for the Saints in heaven being compared to a Kingdom and called The Kingdom of God and the Kingdom of heaven in this and many other places of Scripture But of this see before Chap. 9. 43 c. Mark 10. 15 16. Verily I say unto you Whosoever shall not receive the Kingdom of God as a little child May 25. 1628. he shall not enter therein c. OUr Saviour having alledged a Reason why his Disciples should not hinder little children from being brought to him viz. because the Kingdom of heaven belongeth to such that is not only to children but to such as are like unto them c. Now Verse 15. he further confirmeth the truth of that reason viz. That Gods Kingdom belongeth to such as do resemble little children in qualities and properties This he confirmeth by shewing how great necessity there is for every one that would be partaker of Gods Kingdom to become like unto a little child in that none but such shall enter into that Kingdom and this our Saviour avoucheth with his usual kind of Asseveration Verily adding also the weight of his own authority unto it I say unto you the more to confirm the truth and certainty of the matter In the words there are two things to be considered 1. The manner of our Saviour's avouching or affirming that which he speaketh here Verily I say unto you 2. The matter avouched That whosoever shall not receive the Kingdom of God as a little child c. Of the first see before Chap. 3. 28. Of the second By Kingdom of God understand that estate of glory in the life to come which God hath prepared for his Elect. As in the former Verse To receive the Kingdom of God is To be partaker of it after this life Whosoever shall not receive the Kingdom of God as a little child That is whosoever shall not in this life resemble and become like unto a little Child or Infant in qualities and disposition that so he may be fit to be partaker of Gods Kingdom after this life in Heaven He shall not enter therein He shall never be made partaker of that estate of eternal life and glory in Gods heavenly Kingdom Doctr. 1. Noâ—e shall be partakers of Gods heavenly Kingdom in the life to come but such as are first qualified and become fit for it in this life Our Saviour sayes here That whosoever doth not receive the Kingdome of God as a little Child that is whosoever doth not in this life become like unto a little child that so he may be fit to receive the Kingdome of God he shall not enter into it Col. 1. 12. Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in Light Thus it must be with all Christians that desire to be partakers of that heavenly Inheritance they must first be made meet for it in this life Quest Quest How must Christians be qualified and fitted in this life for Gods heavenly Kingdome c Answ Answ By such Spiritual Graces as are requisite to make them fit We must first be partakers of the Kingdome of Grace As 1. By the Grace of Repentance and true Conversion from their sins unto God Matth. 18. 3. Except ye be Converted and become as little Children c. Called Repentance unto Salvation 2 Cor. 7. 10. And Repentance unto life Act. 11. 18. 2. By the Grace of effectual Calling whereby they must be actually separated in heart and in their course and manner of life from this World that is from the profane and wicked and must be joyned to the true Church of Christ and become subjects of his Kingdome of Grace 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred to you c. Rom. 8. 30.
Whom he Called them he Justified and Glorified 3. By the Grace of Justification applyed unto them by Faith having their sins forgiven and being accepted of God as Righteous by the perfect Righteousnesse of Christ applyed by faith Rom. 8. 30. Whom he justified them he glorified Act. 26. 18. That they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me 4. By the Grace of true Sanctification wrought in them by the Spirit of God whereby the corruption of sin must be mortified and the Image of God standing in Holinesse and Righteousnesse must be restored in them in part Hebr. 12. 14. Without Holinesse no man shall see the Lord. Rev. 21. 27. More particularly there are some special sanctifying Graces required to make us meet partakers of God's Kingdome viz. such as make us like to little Children but more of these in the next point of Doctrine Use Vse This teacheth us what to do if we desire to know and be assured that we shall be partakers of God's heavenly Kingdome after this life we must examine our selves whether we be first qualified and made fit for it and capable of it in this life in such sort as we have heard Do we feel the work of Repentance and true Conversion from our sins unto God wrought in us have we truely left and forsaken our old sins c. Are we called and separated from the profane world in heart and life not living after the course of this World c Ephes 2. Do we by Faith feel our sins to be forgiven and that we are in Christ accepted of God as Righteous c. Do we feel our selves in some measure sanctified by the Spirit of God the corruption of sin killed in us and Gods Image of Holiness renewed in us c. If it be thus with thee thou art a fit and meet person to receive the Kingdome of heaven thou art capable of it yea thou shalt most certainly be partaker thereof actually On the contrary if thou be not thus fitted prepared and qualified for that Kingdome in this life never look to be partaker of it after this life Thou must here make entrance c. 2 Pet. 1. See Mr. Hieron's Sermon upon Mark 10. 5. called The Minority of the Saints Doctr. 2 Doctr. 2. See what is one part of that qualification and fitnesse required in all such as shall be partakers of Gods heavenly Kingdome they must be qualified like unto little Children they must resemble little Children in disposition and qualities Our Saviour affirmeth here That Whosoever receiveth not the Kingdome of God as a little Child shall not enter therein So in the former verse Of such is the Kingdome of God Matth. 18. 3. Except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven Quest Quest In what qualities or properties especially must such resemble little Children Answ Answ Not in all properties 1. Not in ignorance 1 Cor. 14. 20. 2. Not in inconstancy or variablenesse Ephes 4. 14. But in such Christian Graces and vertues whereof they have a lively Image and example in little Children especially in these properties 1. In Holinesse and Innocency of life 1 Cor. 14. 20. In Maliciousnesse be Children 2. In true humility and lowlinesse of mind thinking meanly of themselves and well of others yea of their infetiours Thus little children do So David Psal 131. 1 2. Lord My heart is not haughty mine eyes are not lofty c. Surely I have behaved my self as a Child that is weaned from his Mother c. Little Children do not mind high things but have low conceipts of themselves not swelling with Pride against others If two little Children be together one the child of a Rich man the other of a Poor man c. 3. In being void of malice and envy against others and on the contrary being of a loving and kind disposition Thus it is with little children they do not malice c. they soon forgive wrongs c. And so must it be with Christians 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envy c. As new born Babes desire the sincere milk of the Word c. 4. In being teachable and tractable towards God their heavenly Father as little children are towards their earthly Parents A little child is apt to be taught and easily reclaimed from a fault by admonition or correction So must it be with Christians c. Hebr. 12. 9. We have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of Spirits and live 5. In being contented with their outward estate in the World and not ambitiously or covetously seeking after higher or greater estates The poor mans little child is as well contented with his estate as the rich mans So should it be with a Christian as Paul Phil. 4. 11. I have learned in whatsoever state I am c. therewith to be content I know how to be abased and how to abound c. 6. In faithfull dependance upon God's providence without distrustfull or distracting cares for things of this life Little children depend upon their Parents for Provision of things necessary for them as meat drink c. The Infant hangs upon the Mothers breast without taking further thought c. So must it be with Christians that look to be partakers of Gods Kingdome they must herein resemble little children Matth. 6. 31. Take no thought saying What shall we eat or what shall we drink c. For your heavenly Father knoweth that ye have need of all these things Vse Use 1. See how to try and know whether we be fit for the Kingdome of Heaven and capable of it and whether we shall indeed be partakers of it after this life examine whether we be as yet become like unto little Infants or young Children in those properties before set down Thou that professest thy self to be a Christian and hopest for eternal life and a part in God's heavenly Kingdome examine thy heart and life look whether thou be fit for that Kingdome and capable of it canst thou receive it as a little child dost thou feel thy self so converted turned and changed that thou art indeed like unto a little child in disposition and qualities in Innocency of life humility love tractableness contente dness with thy estate c. If it be thus with thee it shews thee to be fit for the Kingdome of heaven and shalt be indeed partaker of it On the contrary if thou be not yet like unto a young child in these properties and Christian Graces thou art not capable of Gods Kingdome c. Try thy self therefore and that diligently and thorowly compare thy self with such little children to see how like or unlike thou art unto them Vse 2 Vse 2. See what we must do if we desire to be fit for the Kingdome of
and themselves thrust out So Matth. 25. the five foolish Virgins were such as made a fair outward profession of Christ as well as the wise for they had lamps as well as the wise and some oyl also in their lamps though not sufficient and they all went forth to meet the Bridegroom and hereupon they seemed to be Children of the Bride-Chamber as well as the wise and yet they were afterward shut out So Matth. 22. he that came to the Marriage-Feast without his Wedding-garment c. Use 1 Vse 1. See how dangerous it is for Christians to rest in an outward shew and profession of Religion before men though never so glorious seeing it is possible to go so far in outward shew and profession that men may seem to belong to the Kingdom of Heaven and yet never come into it but be for ever shut out from it Let us therefore take heed of resting in any outward shew of Religion though never so plausible before men and labour above all for the truth and power of saving grace in our hearts that so we may not only seem unto men to have right to the Kingdom of heaven but may indeed have true title unto it before God and so may not be excluded from it We must not here rest in the good opinion which men have of us nor build our hope of eternal life hereupon but labour for good assurance before God and in our consciences that we have true title to it and shall undoubtedly be partakers of it Without this inward assurance in our selves we can have no true comfort though all the world should think well of us and judg us to be first in the Kingdom of Heaven we may for all that prove to be last in it that is be utterly excluded froâ— it c. Use 2 Use 2. See that it is no common or easie matter to attain to true right and title to eternal life much less to be actually partakers of it in heaven seeing many that seem in regard of outward profession of Religion to have right unto it yet have none in deed and truth but shall be excluded from it Which being so must teach us to shake off security and carelesness in the profession of Religion and to work out our salvation with fear and trembling Phil. 2. 12. Giving all diligence to make our Calling and Election sure unto our selves that so we may never fall 2 Pet. 1. 10. Striving to enter in at the strait gate because many shall strive and not be able Luke 13. 24. Observ 4 Observ 4. The danger of Apostacy or falling from that good profession which Christians have made in that by this means they come to be last in the Kingdom of Heaven that is to be excluded from it So Judas and other like hypocrites Luke 9. ult No man having put his hand to the plough and looking back c. Reason Reason The promise of eternal life in God's Kingdom is made to such as continue constant to the end in the profession of Christ and the Gospel Matth. 24. 13. He that shall endure to the end the same shall be saved Therefore such as do not hold out to the end but fall away must needs be shut out from Gods Kingdome Caution Caution This is not to be understood of every kind of Apostacy for even the Elect and faithful children of God may and do sometimesâ— all away in part and for a time leaving their first love as the Church of Ephâ—suâ— did Revel 2. but it is to be understood of those who fall away wholly and finally from their first profession and do not by repentance recover themselves Use Use Teacheth us to fear and take heed of this dangerous sin oâ— apostacy and falling away from our first good profession of Christ lest by this means having been first in outward profession we prove last in the Kingdom of Heaven On the contrary pray and labour for truth and sincerity of heart in our profession that so we may persevere to the end Observ 1 Now followeth the second part of Christ's Prophetical Admonition c. And the last shall be first Observ 1. God doth not call all his Elect at once or at the same time to the knowledg and profession of Christ and of the Gospel but some sooner some later This may be gathered from these words in that our Saviour mentioneth some that are last that is such as were not yet called and therefore not so soon as others but did live in ignorance and unbelief of the Gospel and yet do belong to God and to his Kingdome This shews that all the Elect of God are not called at one and the same time but some sooner and some later and that the calling of some is a long time deferred This is taught more plainly and fully by our Saviour Matth. 13. in the Parable of the housholder that hired Labourers to work in his Vineyard some about the third hour some about the sixth some about the ninth and some about the eleventh hour See this in some Examples The Jews were called before the Gentiles to the knowledg of the Gospel Matth. 10. 5. The Apostles in their first sending forth are bid to go first to the lost sheep of the house of Israel c. The Apostles themselves were not all called at once but some sooner some later See Joh. 1. Andrew and Peter were first called then Philip c. Some are called being young as Timothy others not till elder age Some in the former part of their life others not till death as the Theef on the Crosse c. Vse Use See that we are in charity to hope well of such as are yet uncalled living in ignorance and unbelief c. Though they be not yet called or inlightned yet they may belong to Gods Election of grace and may in time to come be called c. They may be Christ's sheep though not as yet gathered into his fold Joh. 10. 16. Other sheep I have c. Therefore we should pray and labour by all means to further the calling and Conversion of such and to gain them to Christ by instruction admonition exhortation c. yea though they be such as have lived long time in ignorance profaness c. Observ 2 Observ 2. It is possible for such as are for the present not only ignorant and uncalled but most profane and wicked of all others and are furthest off from the Kingdom of God to be in time to come effectually called and so become partakers of eternal life before such as have made better shew Such as are the very last and hindmost of all in the outward profession of Christ and consequently seem to be last in the Kingdom of Heaven may come to be first c. Matth. 21. 31. Our Saviour tells the Priests and Elders of the Jews that Publicans and Harlots went before them into the Kingdom of God Examples Zacheus Mary Magdalen c. Use Use
unfit for us now to think of worldly honour or greatness or to seek after it when God calls us rather to abasement and suffering c. as Jeremy said to Baruch in like case Jer. 45. 4 5. Behold that which I have built will I break down and that which I have planted will I pluck up even this whole land And seekest thou great things for thy self Seek them not for behold I will bring evill upon all flesh c. Observ 2 Observ 2. That Christians must first suffer and be abased with Christ in this World before they can look to be glorified with him in his Kingdome This our Saviour here taketh for granted in that the two Disciples suing unto him to be advanced to honour and glory with him in his Kingdome he presently asketh them whether they could first suffer with him whether they could first drink of the cup of affliction with him c. thereby implying that they must do this before they could be advanced with him to glory Rom. 8. 17. If so be that we suffer with him that we may be also glorified together So 2 Tim. 2. 12. If we suffer we shall also reign with him not otherwise Therefore Revel 1. 9. I John your brother and companion in tribulation and in the Kingdome and patience of Jesus Christ c. Reason Reas The members must be conformable to the head therefore as he was first to suffer and so to enter into glory Luke 24. 26. So must we c. Act. 14. 22. Use 1 Use 1. See that such do deceive themselves who hope to come to heaven and to be glorified with Christ and yet are unwilling to suffer afflictions and troubles in this life but desire to live in ease and in prosperity and worldly honour and promise to themselves such a life of ease c. Vse 2 Use 2. See what we must do if we desire or hope to reign with Christ in the glory of his Kingdome be content first to suffer and be abased with him in this life to take up our Cross and follow him If we look to wear the Crown of glory then first be content to wear the Crown of thorns with him c. And to this end prepare and arm our selves daily for the Cross c. cast our accompts before hand Luke 14. Mark 10. 38. Can ye drink of the Cup that I drink of c. May 24. 1629. Observ 3 Observ 3. IN that out Saviour asketh them Whether they be able to drink of that Cup of affliction which he was to drink of c. by this he implyeth the difficulty that is in suffering the Crosse and afflictions of this life that it is no easie matter but hard for a Christian to do yea so hard that we cannot do it of our selves as our Saviour also here implyeth but it must be given us of God Phil. 1. 29. To you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Reas 1 Reason 1. Afflictions are tedious and grievous to Nature and therefore hard to bear Heb. 12. 11. No chastening for the present seemeth joyous but grievous c. By Nature we abhor and shun the crosse c. Reas 2 Reas 2. Whosoever will suffer affliction as he ought must first deny himself as we heard before Chap. S. 34. Whosoever will come after me let him deny himself c. Now this self-denyal is no easie matter Therefore c. Use 1 Use 1. See that it is no easie thing to be a good Christian but hard and difficult forasmuch as every Christian is called to take up his crosse in this life and so to follow Christ which is a hard matter to do contrary to Nature c. There is a bitter Cup of afflictions which every Christian must drink of as well as Christ which will not easily be drunk but with much ado Hard Physick to be taken down c. Use 2 Use 2. This should teach us to pray unto God to inable us to do that which of our selves we cannot that is patiently and contentedly to suffer all troubles with which it pleaseth God to exercise us Pray him to give us wisdom and patience to bear our crosse yea to take it up willingly c. James 1. 5. If any lack wisdome let him ask it of God that is wisdom to bear afflictions c. This wisdom we have not of our selves but it must be given us from above c. Vse 3 Use 3. See what need for us to prepare and arm our selves before-hand for the bearing of afflictions seeing it is so hard yea impossible to flesh and blood c. The not doing of this is the cause that many are so unfit to bear troubles when they come c. Observ 4 Observ 4. In that the afflictions and punishments which Christ was to suffer for us are compared to a Cup which containeth a certain measure or quantity of Wine or other drink appointed for one to drink of hence gather That there was a certain measure of afflictions and punishments which our Saviour was appointed of God his Father to suffer for us and which he did accordingly suffer in the due time appointed He had his peculiar Cup of afflictions allotted unto him to drink Joh. 18. 11. and he did actually drink it for us and that even to the bottom and dregs As the Sufferings of Christ were decreed of God so the measure of them viz. That he should suffer the whole wrath and curse of God due unto us for our sins that he should suffer the cursed death of the Crosse together with all the miseries and afflictions accompanying the same This was that Cup which he was appointed to drink of and this he did actually drink of and that not in part but in full measure even the whole Cup given him of his Heavenly Father to drink Therefore upon the Crosse he said It is finished Use 1 Use 1. To confute the Errour of such as hold That the least thing that ever Christ did in his life for us or the least part of his Sufferings was sufficient to redeem us On the contrary here we see that there was a certain measure of sufferings which he was appointed of God to suffer for us and without the suffering of which we could not be redeemed True it is that in regard of the dignity of Christ's Person being the Son of God the least part of his sufferings was sufficient but not in respect of God's Counsel and Purpose for it was not the dignity of Christ's Person simply considered but the dignity of his Person in such and such Sufferings determined of God which was to merit our Redemption c. If the least part of his Sufferings had been sufficient then he had suffered all the rest in vain which is absurd to think Use 2 Vse 2. To comfort the faithful In that Christ having suffered that full measure of punishment due