so as it may cost thee bitter tears and deep Humiliation and Repentance before thou canst recover thy self Use 3 Use 3. Learn further to fear and tremble at the thought of this Sin and especially to use all good remedies and Preservatives to keep us from falling into it 1. Take heed of all Sins that come near to it or that make way unto it As 1. Sins against Knowledge and Conscience contrary to the Light of the Truth revealed unto us These are very dangerous wounding the Conscience and hardning the Heart very much and though every Sin against Knowledg be not the Sin against the Holy Ghost yet it is as it were one step towards it and often Sinning against Conscience may in time bring One to the Sin against the Holy Ghost if it be not in time prevented 2. Take heed of falling often into the same Sins against Knowledge and after Repentance made shew of This is worse and more dangerous then the former and doth more harden the Heart 3. Take heed of Sinning presumptuously presuming upon mercy before-hand and especially beware of Sinning with an high hand and contemptuously making slight of Sin and of the Law of God which forbids it This comes very near to the Sin against the Holy Ghost 4. Beware of all hardness of heart and impenitency strive and pray against these 5. Take heed of all backsliding in Religion That we leave not our first Love Rev. 2. A second Preservative is to labour to have our hearts affected with true love to the truth of God then we shall be far from opposing it maliciously Contrà 2 Thess 2. 10. Such as will not receive the love of the Truth that they may be saved God sends them strong Delusions to believe lyes that they may be damned He gives them over c. A third Preservative If one be driven through fear and of infirmity to deny Christ or his Truth as Peter was let him not persist but speedily Repent of it And lastly Pray unto God to keep us from this Sin above all other If David prayed against Presumptuous Sins c. Psal 19. Now further from the connexion of these words Never hath Forgiveness but is in danger c. Observ Observ That so many as have not their Sins forgiven are sure to be condemned they are guilty of Eternal Damnation and cannot escape it Therefore Matth. 18. 34. That evil Servant who had not his Debt forgiven was delivered to the tormentors c. Vse Use Give no rest to our Souls till we know our Sins to be pardoned in Christ Labour for true Faith in him and humble thy self to God by true Repentance that he may forgive thy Sins according to his promise made to the Penitent Do it speedily whilst thou hast time and whilst God spares thy life for after death there is no place for Repentance or Pardon It followeth Ver. 30. Because they said c. These are the words of the Evangelist shewing the reason why our Saviour charged the Scribes and Pharisees as guilty of the unpardonable Sin against the Holy Ghost viz. because they had before Blasphemously charged our Saviour to have an unclean Spirit by whose help they said he cast our Devils Observ 1 Observ 1. This place sheweth plainly that the Scribes and Pharisees were guilty of the Sin against the Holy Ghost because the Evangelist gives this reason why our Saviour avouched unto them the fearfulness of that Sin even because they had committed it in Blaspheming Christ maliciously against their own Knowledge for they could not but know Christ to be the Son of God and to be sent from God because they had not onely heard the preaching of John Baptist and of our Saviour Christ himself but they had also â—een the great Miracles of Christ which proved him to be God And that they did know him to be so may further be gathered from these places Joh. 3. 2. and Joh. 7. 28. Now therefore seeing they could not but know him to be sent from God and to be indued with Divine power and yet did not cease from time to time most maliciously to persecute him and to speak evill of him this argues plainly that they were guilty of the Sin against the Holy Ghost yet it doth not follow that all the Scribes and Pharisees were guilty of it but onely some of them even so many as knowing Christ to be come from God did yet maliciously oppose and persecute him Observ 2 Observ 2. In that the Evangelist gives this reason why our Saviour did so sharply reprove the Scribes and Pharisees charging them with the unpardonable Sin against the Holy Ghost because they shewed their obstinate malice against him in accusing him to have an unclean Spirit Hence we may learn that obstinate and notorious wicked men are not to be favoured or spared by Ministers of the Word but sharply to be reproved and the Judgments of God to be threatned against them to terrify them and if it be possible to humble them and bring them to Repentance Tit. 1. 13. Rebuke them sharply c. So our Saviour Christ thundereth against these Scribes and Pharisee Matth. 23. Wo to you c. Generation of Vipers c. and John Baptist Matth. 3. Mark 3. 31 32. Then came his Brethren and Mother c. Jan. 9. 1619. VVEE are now come to the fifth and last principal part of this Chapter which contains a Message sent by the Mother and Brethren of our Saviour Christ unto him and the Answer which he made unto those that did the Message In the words consider these particulars 1. The persons sending the Message The Mother and Brethren of our Saviour described by two Things 1. By their forwardness to come unto Christ for it is said They came to him 2. By their behaviour when they were come to the place where he taught 1. They stood without 2. They sent unto him and called him 2. Consider the persons by whom the Message was sent who were the people that sate about him 3. The Message which was done by them in these words Behold thy Mother and thy Brethren seek for thee without 4. Consider the Answer of our Saviour unto this Message done to him by the people of which we shall see when we come to it ver 33 34 35. His Brethren That is His Kinsfolks according to the flesh after the Hebrew phrase for the Hebrews call all Kinsfolks by the name of Brethren Gen. 13. 8. Abraham saith Lot and he were Brethren yet Abraham was Lot's Unkle Gen. 11. 27. So 2 King 10. 13. the brethren of Ahaziah for the Kinsmen of Ahaziah as appeareth 2 Chron. 22. 8. Rom. 9. 3. Paul calls the Jews his Brethren and Kinsmen after the Flesh So also Mar. 6. 3. Our Saviour is called the brother of James and Joses and of Juda and Simon Now which of the Kinsfolks of Christ these were that are spoken of in this place is uncertain because it is
Word a means to comfort in it 384 We must help the afflicted 388 389 458 459 466 1316 Our Duty to bear it 540 541 542 1080 1171 1331 1384 Christians therein conformable to Christ 603 790 1312 1322 We should not despaire of deliverance 615 Helps to prepare us for it 1288 1298 What Persons should be a Comfort to us in it 1306 Comfort in it to open our griefs 1315 It is lawful to pray against it 1322 1323 Helps to make us willing to suffer it 1384 Comfort against it 1409 Alms. 745 May be joyned with the publick Worship of God 1046 Ambition 731 785 793 923 Naturally in men 652 1036 Remedies against it 785 787 1036 Its evill Effects 793 1038 Angels They guard Believers 43 And comfort them 1589 They shall attend on Christ at his second coming 1158 They must gather the elect 1158 1159 The Saints shall be like them 971 Why they formerly appeared 1582 1583 1584 1585 We should honour them 1586 Their Power 1588 Anger Rash Anger sinful 414 1376 Remedies against rash Anger 414 1376 Anger against Sin 720 721 1413 Rules concerning Anger against Sin 720 All Anger is not unlawful 137 Rules concerning it ibid. Anger against Sin should be joyned with sorrow 138 Apostacy 1234 Signs of it 1235 159 The danger of it 775 Apostles 765 A part of Christ's Family 160 Whether lived upon Christ's Charges ibid. Were immediately sent of Christ 307 Had the gift of working Miracles 309 857 Why Christ forbade them to provide for their journey 310 Order and precedence among them 507 They could not alwayes work Miracles 615 Christ's care of them 778 How they obtained the gift of Miracles 857 They lived in troublesome times 1166 Not distinguished from others by their habit 1430 Apparel 1038 1430 Rules concerning it 21 22 Apparitions We should not fear the Apparition of the Devill 381 382 Ascension of Christ Causes of it 1655 1656 Authority It is not to be despised 1566 B. Baptism 1630 1631 1636 1638 THe Excellency of it 28 879 Its necessity 12 1637 Administration thereof belongs onely to Ministers 13 Why called Baptism of Repentance 15 The ends of it 1632 It seals Remission of Sins 16 It was formerly administred by Dipping 19 Why Christ was baptized 28 Whether sprinkling be warrantable 29 Infants have a Right to it 722 1634 1635 Believers 780 1351 Christ's care of them 467 468 673 1090 1091 1092 1219 1293 1294 1347 Adoption belongs onely to them 585 They shall but taste of Death 565 They must be like Children 657 673 723 724 Suffer Afflictions 121. 124. 128. 164. 239. 241. 244. 272. 273. 288. 311. 358. 379. 382. 383. 442. 787. 802. 916. 917. 1083. 1091. 1093. 1097. 1171. 1233. 1388. 1530. 1531. 1534. They desire the use of the Sacraments 19 Excellency of them 24 1274 The Devill will assault them 35 41 Angels guard them 43 1158 They endeavour to convert others 113 May be in the Company of the Wicked 114 Their Conversation 122 Must not seek their own Honour 150 God honours them 155 Whether they may fall away 158 1436 They have their infirmities 177 189 663 1090 1421 They are of spirituall kindred with Christ 180 181 They ought to instruct others 224 260 Shall be partakers of Glory 233 Their Innocence strikes terrour into the Wicked 326 339 God alloows them Rest from Duty 353 Their Compassion 359 They do not alwayes enjoy Comfort 375 Christ takes notice of their troubles 375 377 Their Sins open the mouths of the enemies of Religion 395 They value the smallest Mercies of God 453 They should be prepared for tryals 514 The best of them are in part carnally minded 531 784 1346 1347 Ignorance in the best of them 595 Sometimes weak in Faith 626 They should be as spiritual Sacrifices 688 Should be wise 699 They are often tainted with the Errours of the times 713 Must be Disciples of Christ. 748 Christ covers their infirmities 767 They shall be rewarded for their Sufferings 770 771 772 Christ expects fruit of them 830 God fits them for difficult Work 857 858 God is their Father 871 They must beware of false Teachers 1034 1062 1081 They are the Glory of the Church 1056 Their flight a Sign of God's Wrath. 1110 God corrects them in this life more sharply than the Wicked 1120 They must abstain from Sin 1243 Should grieve for the Sins of others 1255 When suspected they must clear their innocency 1256 Their Vnion with Christ. 1274 Are not free from Sin 1289 1298 1294 1298 1351 1363 1374 The best not exempted from temptation 1342 1343 Why God leavs some Corruption in them 1346 1421 God imployes the Wicked to afflict them 1355 Their Zeal is not alwayes according to Knowledge 1375 It is a great Sin to injure them 1418 They sometimes sin against knowledge and Conscience 1422 They are sometimes fearfull in danger 1423 They must expect to meet with unthankfull men 1471 They ought to speak for Christ's Cause 1472 Benefactors We should not speak evill of them 660 Benefits Christ the ground of them 34 Blasphemy Sinfulness of it 172 1413 1416 What it is 436 Remedies against it 172 437 Kinds of it 101 102 436 We ought to abhor it 102 Committed four wayes 172 Body It s natural impurity 425 Brothers Why the Name of the eldest was to be continued 958 Why his Inheritance was to continue in his Name 959 Burial Decent Buriall due to the dead 350 351 1570 C. Calamities THe Calamities at the second coming of Christ 1080 Call No Office should be undertaken without it 83 When it is lawfull 30 83 God fits those whom he calleth 31 309 Some great Persons are called 268 Those that are called must free themselvs from hinderances 311 807 It ought to be obeyed 320 Sometimes Actions are successful though performed without a lawfull Call 663 The Power of it 764 How we may know it 1066 1375 No Action should be undertaken without it 1374 Calling An Ordinance of God 1194 1195 Christians should ply their own Calling 696 1195 1511 Calling should not be forsaken 875 Outward Calling a great Priviledge 448 All ought to have a particular Calling 300 Religion may be practised in any lawfull Calling 301 Care It is two-fold 214 When immoderate it is a hindrance 215 Remedies against immoderate Care ibid. When it is immoderate 362 We must not distract our selvs with it 480 486 Remedies against distracting Care 480 Catechizing It is a Duty 506 Censure It proceeds from malice 103 Natural to us 120 The Property of an Hypocrite 126 Ceremonies 129 394 1009 The Church may ordain outward Ceremonies 401 Charity 135 136 Its Works are to be preferred before outward Ceremonies 129 Motives to it 1047 1222 1223 It is acceptable to God 1048 Christ observs it 1048 1052 Rich men should especially be charitable 1049 It is a Duty 1050 God judgeth it not by the gift but by the heart 1052 1053 Christians should use all occasions to express it
1121. 944 God 's Covenant first made with them 977. 448 Their priviledg 906. 909 They were ignorant of the divinity of Christ 823 The corruptions amongst them in our Saviour 's time 1453. 1456 Ignorance 103. 703. 1549 It is a cause of Errour 128. 786 It is a Judgment of God 195 It is not alwayes cured by the Word 196 It scoffs at good things 192 It is natural to us 385. 485 We should not be ashamed to acknowledg it 420. 645 Wise men are ignorant in spiritual things 491 Christ is able to cure it 499. 809. 850 We should not let others alone in it 730 How to convince the ignorant 931 John Baptist The excellency of his Ministery 879 Journeys They are not to be undertaken without God 's Call 469 Joy When it is sincere 342 Joy of Heaven 1283. 577 Joy at Ordinances 341. 342 Incest 332. 333. Indifferent Indifferent things are lawful 425 In things indifferent we should conform to the Church 184 Infamy It is an effect of Sin 157 Infants Infants in the Church belong to God 's Kingdom 721 They have a right to Baptism 722 Infidelity Fear proceeds from it 248 The danger of it 892 Infirmities 777 Christ is privy to them 1287 It is profitable for Christians to know them 1287 Christ covers the infirmities of his Servants 797 They are in the best 1421 Injuries 925 We should forgive them before we pray 866 Motives to forgive them 867 Forgiving of them is the way to obtain pardon of God 870. 872 How they are offered to Christ. 1254 The Doer of them is more miserable then the Receiver 1262 How we should bear them 1450 Innocence It is not free from false accusation 781 Innocence of Christ 1398 Intentions Good intentions excuse not unlawful actions 528. 837 Intercession Intercession of Christ 1659 Instruction It should be sought 1060. 527. 528 Christ is ready to instruct us 713 Irony Ironical Speeches are lawful 1354 Judas His Hypocrisy 1250 He fell away by degrees 1234 Judge An unjust Judge 1414 Judgment The last Judgment 1371 A day appointed for it 319 Judgment of God differs from the Judgment of Men. 1052 The Devils dread the Day of it 67 Judgments Persecution is a fore-runner of them 1084 Judgments of God are secret 625 God the cause of them 927 God hath many of them 1075 God sends them for Sin 1119 K. Kindred SPiritual Kindred are to be preferred before Natural 179 It is lawful to love them 302 Kingdom Kingdom of Christ 47. 818. 825. 1564 Eternity of Christ 's Kingdom 1027 Kingdom of God is two-fold 191. 1014 Kings They are Servants of Christ. 1194 Knowledg 1019 We should seek it 190 It is the ground of Faith 276. 387 Knowledg of Christ 812 Believers sometimes sin against it 1422 The Devil is an Enemy to the Knowledg of of Christ 329 Difference between the Godly and the Wicked in their sinning against it 1422 Knowledg of God 's Word 191 It is a priviledg 192 L. Laciviousness IT is shewen three wayes 435 Remedies against it 435 Law The judicial Law is in part abrogated 960 What obedience it requires 794 We cannot fulfil it ibid. The duties of the first Table are of greater weight then the duties of the second 996. 997 The duties of the second Table are weighty 999 Duties of moral Obedience are better then Duties of outward Worship 1008 The knowledg of it is a preparation to Faith 1016 Obedience is due to it 735 It brings men to a sight of Sin ibid. Christians should not be ignorant of them ibid. Why Christ mentioned the second Table only 736 Necessity of outward Obedience to it 738 It ought to be preacht 44. 45 Christ conformed to it 1249 Lawful things Lawful things become sometimes sinful 343 Rules concerning them 344 Learning It is not alwayes joyned with the knowledg of Christ 163 Liberality 1559 It is a good Work 747 It is pleasing to God 1219. 1220 Liberty Hereticks teach Doctrines of Liberty 414 Life 1258 The uncertainty of it 961. 1164 It is hard to lay it down for Christ. 542 The danger of preferring it before Christ. 543 It is our Duty to be willing to part with it for Christ 544 The benefit of loosing it for Christ. 545. 546 Christians should be careful of it 1111 We should preferr it before our Goods 1112 Christ is Lord of it 294 Long-suffering Long-suffering of God 350 Long-suffering of Christ 833 Lord's-Supper It is a token of Christ 's Love 1266 Excellency of it ibid. It s outward signs 1267. 1268 Sacramental actions 1269 Administration of it must be joyned with prayer 1270 We must come to it with a remembrance of Christ 's Death 1271 In it Christ is sealed to us ibid. Necessity of it 1273 It must be administred in both kinds ibid. The Recivers must have Faith 1273. 1280 The end of it 1275. 1276 In some sense it may be call'd a Sacrifice 1276 In it our Covenant with God is renewed 1279 Why Christ received it 1282 It should be administred with Thanksgiving 1284 Lots Abuse of them 1500 Love A visit is an expression of it 176 The wicked sometimes love God 's Servants 339 Love of Christ 531. 636. 656. 756. 782. 1311. 1332. 1575. 1576. 1600 Love of God 585. 1229. 1242. 1280 Love of Children 725. 407 We may love the Wicked 741 Mercy of God a motive to it 984 Zeal is an effect of Love 1226 Love of God is a ground of Faith 1327 Where it is truly there will be diligence 96 Love of our Neighbour 744 It is due to Christ 823 It will be fruitful 1211. 1212 It will cause sorrow for injuries done to Christ 1254 The misery of wanting the sense of God 's Love 1313 Means to obtain God 's Love ibid. Following Christ in trouble is an evidence of trouble to him 1387 No love without knowledg 984 It is due to God 986 Motives to love God ibid. Marks of it 987 It is not natural to love God 989 The manner of loving God 990 Degree of it 990. 991. 993 Sincerity of it 991 Vehemency of it 993 Effects of it ibid. None can love his Neighbour that loves not God 695 Excellency of it 995. 928. 1008 What it is to love our Neighbour 1000 Necessity of it ibid. Properties of it 1001 Extent of it 1003 Sincerity of it 1004 Love to Christians 660. 669 It shall be rewarded 670. 671 Love to sin blinds us 1262 Lying Lyes 883. 1400 Lyers 1449 M. Magistracy THe light of Nature convinces of the usefulness of it 794 It is a Sin to desire it ambitiously 765 Magistrates They ought to take care of the Church 827. 952 Their Power is lawful 948 Obedience is due to them 949. 951 Duty to them should not be separated from our Duty to God 951 Malefactors It is unlawful to exempt them from due punishment 1455. 1456 Malice It wrongfully accuses 392. 114. 125 Malice of the wicked 335. 1429. 1430. 1449 It tends to murder 336. 143
in sin Therefore if thou wouldest have thy heart melted and softned with godly sorrow for sin attend diligently to this Word on all occasions â—osiah's heart melted at the hearing of the Law read 2 King 22. much more shall the hearing of the Word preached melt the heart if thou hear conscionably Be carefull therefore to hear it often and in hearing labour to apply to thy conscience both the threatnings of the Law and the sweet promises of the Gospel The former to humble thee and strike thy heart with remorse for sin and the latter to raise thee up with comfort and to work Faith in thee 3. Meditate much and often of the infinite and unspeakable Mercy of God toward penitent Sinners Exod. 34. 6. The Lord the Lord God mercifull and gracious forgiving iniquity c. The consideration of this aboundant mercy of God toward such as Repent is a speciall means to break the stony heart of a Sinner and to work it unto godly sorrow and there will never be any true sorrow or heart-break for sin untill there be a serious consideration and some true apprehension of God's infinite mercy for the pardoning of sinne 4. Meditate seriously of the bitter Sufferings of Christ and of that heavy wrath of God which He indured in Soul and Body for our sins Look at Christ Jesus sweating drops of Blood and bleeding and dying upon the Crosse and crying out My God my God why hast thou forsaken me and this will soften thy heart and bring it to godly remorse for thy sins if any thing in the World will do it It is reported That the blood of a Goat while it is warm will break the hardest Adamant so the blood of Christ apprehended by Faith and applyed to the conscience will break the hardest heart in pieces with godly sorrow for sinne 5. We are to use Christian Admonitions and Exhortations one to another If we see others fall into any sin admonish and tell them of it in loving manner and exhort them to Repent of it and if others in like case admonish and exhort us let us hearken to it This is one excellent means to keep us from being hardened in sin Hebr. 3. 13. Exhort one another daily c. lest any be hardened c. 6. Lastly Be carefull to avoid the causes of hardness of heart Especially these 1. Custom in sin for as a way or path the more it is trodden and trampled upon the harder it waxeth so the more any do inure themselves to the practise of any sin as swearing lying drunkennesse uncleannesse c. the harder their hearts will grow It is reported concerning Mithridates that through the custom of drinking Poyson he made it so familiar to him that he drank it without danger So the Wicked by custom in swearing uncleannesse c. make these sin so familiar to them that they can swallow them without all remorse of conscience Beware then of this custom in any sin least it harden thy heart 2. Take heed of sinning against knowledge and against the light of conscience yea though it be but of a naturall conscience for all such sins against knowledge do exceedingly harden the heart This we see in David who sinning against his conscience by Adultery and Murder his heart was so hardened thereby that it was almost a year before he did throughly repent and recover himself from that dangerous Fall 3. Lastly Take heed of negligence and coldness in religious exercises of prayer hearing reading c. For if either we begin to omit or else slightly to perform these Duties by which our hearts should be daily softned and kept tender then by little and little we shall become dangerously hardened So much of the first thing in this Verse namely the carriage of our Saviour Christ toward the Scribes and Pharisees Now follows the second and third thing namely his behaviour toward the man which had the withered hand bidding him to stretch out his hand together with the event which followed He stretched it out and it was made whole as the other I shall speak very briefly of both these together Stretch forth c. He did not touch him as he did some others which he cured at other times but he onely spake the word bidding him stretch forth his hand and it was presently cured this was to the end the Miracle might appear the greater and the more to set forth Christ's Power By the way note the difference between this withered hand and that of Jeroboam 1 King 13. 4. For he could not pull in his hand c. Observ Observ Our Saviour Christ hath absolute Power over all bodily Diseases and Infirmities to cure them and to take them away Miraculously and without means onely with a word speaking as here we see See this before observed Chap. 2. Ver. 11. Use 1 Use 1. This proves Him to be true God c. Use 2 Use 2. Comfort to the Faithfull in all bodily Diseases and Sicknesses though never so dangerous deadly or hard to be cured Christ hath Power over them to cure them either with means or without means Though we see no ordinary means to help us yet rely upon Christ by Faith for help Though all Physitians forsake us yet Christ can heal us and He will do it if it be for our good to be cured onely seek to Him by the prayer of Faith c. Although we are not now to look for Miracles yet the arm of Christ is not shortned Therefore rely on Him when means fail Mark 3. 6. And the Pharisees departed and straightway took Counsell c. Sept. 19. 1619. HItherto of the first part of this Chapter touching the Miracle wrought by our Saviour in curing him that had the withered hand Now followeth the second part namely Certain consequents which followed thereupon unto Ver. 13. The Consequents are four 1. The conspiracy of the Pharisees and Herodiars against our Saviour to destroy Him Ver. 6. 2. Our Saviour Christs escaping from them by departing to the Sea in the beginning of the seventh Verse 3. The flocking of a great multitude after him thither v. 7. 8. 4. A remedy used by our Saviour to prevent the peoples thronging of him in that he commanded his Disciples that a little Ship should wait for him c. ver 9. And this is further amplified by setting down the reason of the great concourse of people unto him Verse 10 11 12. Namely because he wrought many Miracles Touching the first consequent which is the conspiracy of the Pharisees and Herodians against Christ in this 6. ver we may consider 4 things 1. The persons that conspired The Pharisees with the Herodians 2. The manner of their conspiring They took Counsell together 3. The Circumstance of time straightway 4. The matter which they plotted To destroy him First of the persons The Pharisees Of these we have heard before ch 2. v. 24. Herodians Who these were is somewhat doubtfull Some think they
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
is only in the regenerate and true Children of God For there is a kind of inward combat in them both before they yield to sin Quest Quest How to know the combat that is in the regenerate before they yield to sin from that which is in the wicked Answ Answ By the special differences between them 1. They differ in the Original cause and ground from which they arise For the conflict that is in the Regenerate ariseth from the sanctifying Grace of Gods Spirit in them which maketh resistance against sinfull temptations causing them to be troubled and grieved at them c. See Gal. 5. 17. But the combat and strife in the wicked ariseth from the light of naturall reason and of a naturall Conscience opposing against sinfull Temptations This light of reason and of the natural Conscience which is in the wicked doth discover unto them the unlawfullness and hainousness of some sins unto which they are tempted and doth check and reprove them for the same And hence doth arise the combat which they feel in themselves before the committing of sin 2. They differ in the moving cause For that which moveth the Regenerate or rather the Spirit of God in them to make resistance against sinfull Temptations and to be troubled and grieved for them is the true love and fear of God and a true hatred of sin as it is offensive to God and a breach of his holy Law as in Joseph Gen. 39. But that which moveth the wicked and unregenerate Conscience to resist sinfull motions and to check and reprove for them is onely or chiefly the servile fear of Gods wrath and of the punishments following sin as horrour of Conscience shame before men Hell-fire c. As for the love of God and the true hatred of sin these do not move or trouble them when they are tempted to sin Nay rather on the contrary they do love the sins unto which they are tempted and for which their naturall Conscience checks and troubles them and they hate the Law of God in their heart wishing that there were no such Law that so they might sin freely and without danger of punishment whereas the Regenerate on the other side do love the Law of God and hate the sins forbidden by it not wishing that there were no Law of God but that they had no corruption of sin rebelling against that Law By these marks of difference let us examine and try what manner of combat it is which we feel when we are tempted to sin And rest not in such a strife and conflict as may be in the wicked but look it be a true Spiritual combat between flesh and Spirit such as is in the Regenerate Vse 2 Vse 2. See what to think of such as feel no combat or strife at all in themselves when they are tempted unto sin no reluctation or resistance against sinfull motions and suggestions of Satan and of their own flesh but they easily and quickly yield and give consent to such sins without any resistance without any inward trouble grief fear c. They feel not these when they are tempted to sin they can yield to sin without any trouble or check of Conscience yea to great and grievous sins they can swallow such sins without any trouble or touch of Conscience they feel not so much as the check or sting of a naturall Conscience to trouble and vex them for sin much less the check of a renewed and sanctified Conscience These have dead Consciences so hardned in sin that they are even past all feeling of sin and therefore commit sin with greediness Ephes 4. 19. so far from being troubled or grieved when they are tempted to sin that they rejoyce and delight in sin and are glad when they are tempted to it and have occasion offered to practise it and to fulfill their wicked lusts c. Fearfull is the state of such worse then Herod Pilate c. Observ 2 Observ 2. Though the wicked do sometimes feel an inward combat and reluctation against sin in their Conscience when they are tempted to it yet they oftentimes yield to those sins unto which they are tempted contrary to the light of their Conscience and notwithstanding all the checks of it felt within them So did Herod as we see here So also Pilate So Judas though his Conscience told him that Christ was Innocent yet he yields to Satan tempting him to betray him even against his Conscience Reason Reas They are servants to sin and Satan c. Quest Quest Do not Gods Children also sometimes yield to the committing of some sins against their Conscience checking them Answ Answ Yes but not so as the wicked for the wicked do yield full consent of heart to the sins unto which they are tempted with love and delight notwithstanding the inward gripes and checks of Conscience But the godly do not so they do not give full consent of heart to any sin unto which they are tempted but onely in part and with some reluctation of Heart and Conscience against the sin yea with some hatred of it even then when they yield to it So it was with Paul Rom. 7. and with Peter denying Christ c. Quest Quest May not the wicked also feel some reluctation against sin in yielding to it or in committing of it Answ Answ Yes their naturall Conscience may check them for it and cause them to be troubled and grieved but yet there is no true hatred of the sin in their hearts but rather a love and liking to it and a desire to commit it Use Vse Beware of this yielding to sin against our Conscience after it hath checked and troubled us when we are tempted to it Take heed how we stop our ears against the voice and cry of our Conscience when it telleth us and cryeth aloud to us that this or that is a sin which we are about to commit or are tempted unto For this is a fearfull thing and the high way to great and fearfull hardness of Heart for no sins do so wound the Conscience and harden the Heart as those that are yielded to against our own knowledg and Conscience Take heed therefore of yielding to the temptations of sin or Satan against thy Conscience especially of giving full consent with love and delight in such sins as thy Conscience doth condemn c. So much of the manner of Herod's yielding to the Damsels sute In that he was much grieved for it Now it followes to speak of the Motives moving him to yield The first is his Oath For his Oaths sake Observ 1. It is the property of hypocrites under shew and pretence of Religion to practise sin and wickedness Herod under pretence of a Religious care to keep his Oath yields to the beheading of John For though there could be no true Religion in the keeping of an unlawfull oath yet in Herod's foolish and ignorant opinion this was a matter of Religion and so under colour hereof
thee Joh. 3. 19. This is the condemnation that Light is come into the World and men loved Darkness rather than Light c. Observ 2 Observ 2. From the 18 Verse In that our Saviour amplyfieth their ignorance in spirituall matters by their contrary ability to conceive earthly things in that they had Eyes and Ears yet did neither see nor hear that is they had Naturall reason and capacity of mind to conceive Earthly matters and yet were not fit to conceive things Spirituall Hence we may learn That men may have good Naturall understanding to conceive of Naturall things and earthly matters and yet be blind and dull to conceive things Spirituall and Heavenly This is to have Eyes and not to see and to have Ears and yet not to hear If it were thus with Christ's Disciples how much more is it true of meer Naturall Men who have no Light at all of God's sanctifying Spirit in them Nicodemus Joh. 3. had no doubt Naturall wit and capacity enough to conceive earthly matters and yet how blind and dull was he to conceive the Doctrine of Regeneration So Matth. 16. 3. our Saviour tells the Pharisees That they had Naturall skill and knowledge in the seasons of Weather but no Spirituall understanding to discern of the Signs and Miracles which did go before and accompany and follow his coming in the Flesh They could discern the face of the Sky but not the Signs of the Times Experience shews That many who excell in Naturall wit and capacity are yet very blind dull and hard to conceive things of God and his Kingdom Use Use See then that Naturall wit and understanding though never so excellent is no sufficient help to the conceiving of things Spirituall and Heavenly which concern God's Glory and our Salvation being revealed in the Word of God 1 Cor. 2. 14. The naturall man receiveth not the things of God's Spirit for they are foolishness unto him neither can he know them c. that is by the help of Naturall reason and understanding onely Which must therefore teach such as have good Naturall Gifts of wit reason and naturall capacity yet not to rely upon these for the understanding of things spirituall which concern God's Kingdom but to deny their own Naturall wit and understanding in the matters of God and of his Word and to seek to him for the supernaturall Light of his holy Spirit to clear the Eyes of their Mind and Judgment to discern of these spirituall and heavenly matters He that will be wise here must become a Fool in himself that he may be truly wise Observ 3 Observ 3. In that our Saviour doth not onely reprove the ignorance of his Disciples but doth also repeat and urge this Reproof unto them again and again in other words Ver. 18 and Ver. 21. Hence we may learn That it is necessary and fit sometimes for such as have a Calling to reprove sin in others not onely to reprove or admonish such as have need of Reproof but also to urge and presse such a reproof that so it may the more work upon the conscience of the party reproved This urging and pressing of a Reproof sets a sharper edge upon it that it may enter the more deeply and leave the deeper impression in the conscience of the Offender Especially this is needfull for Ministers of the Word in their publick Ministery not only to reprove sin but to urge and presse such Reproofs and Admonitions as occasion is offered and according to the nature and quality of the sins reproved Eccles 12. 11. The words of the Wise are as Goads and as Nails fastened by the Masters of Assemblies c. A hard Heart is that which hath little or no feeling of sin nor of the means of Grace used of God to work Repentance and Reformation Note here further That there are two Kinds or Degrees of hardness of Heart 1. A totall hardness of Heart not felt or perceived at all This is onely in the wicked as in Pharoah Ephes 4. 19. 2. When there is some sense of sin but not in that measure and degree as should be And of this our Saviour here speaks It followeth The third fault or sin reproved by our Saviour in his Disciples viz. Their hardness of heart In fine versus 17. Have ye your hearts yet hardned That is Are you grounded and settled in ignorance and unbelief that ye are not yet sensible of these Corruptions in your selves nor affected with my Doctrine and Miracles as ye should be By heart understand the inner-man especially the Will and Affections Observ Hardned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly the thick skin or brawn of a man's Hand which by long use of labour doth become insensible which being in Scripture applyed to the Heart of Man doth signifie such a Heart as through custom and continuance in sin is become insensible having little or no feeling of sin or of the means used of God to bring to sight and feeling of sin Vse 1 Observ There may be and is some degree of hardness of Heart even in good Christians as here in Christ's Disciples they were not only tainted with some degree of ignorance and unbelief but they were also in some sort hardned in these corruptions they were not so sensible as they should have been of these corruptions nor so affected with the means used to reform them as became Christ's Doctrine c. Not that they were not at all sensible of their corruptions but not in that measure and degree as they should have been So Mark 6. 52. They considered not the Miracle of the Loaves for their heart was hardned So Chap. 16. 14. He upbrayded them with unbelief and hardness of heart Usuall causes of this hardness of Heart in the godly 1. Some sin or other committed and not soundly repented of especially if it were against knowledge This hardened David after his Fall so as it was long ere he came to thorough-humiliation 2. Custom in sin 3. Negligence or coldness in good Duties publick or private as Hearing Reading Prayer Conference Hebr. 3. 13. There are two kinds of hardness of Heart 1. Naturall 2. Voluntary and contracted by custom in sin c. Both these are in the godly in some degree yet great difference between this hardness in the godly and in the wicked 1. The wicked are totally hardned ut suprà not so the godly 2. The wicked do either not feel this hardness or not mourn for it truly and strive against it c. Use 1. Comfort to such as do feel and complain of hardness of Heart that they are not so sensible of their sins as they should be c. being also truly humbled for it in themselves and striving against it all they can no cause to be discouraged seeing it may be and is thus sometimes with the best Christians and Saints of God Vse 2 Use 2. See here what cause even
May 3. 1629. Observ 2 Observ 2. THat Ambition or the inordinate desire of Worldly Honour and Dignity unfit for us is a sin very natural unto all men even to the Saints of God and if to them much more to others Now that it is natural to the Saints of God so far forth as they are carnal we may see in Christ's Disciples They were tainted with this sin as we see here in these sons of Zebedee and both in them and the rest of the Disciples at other times See before Chap. 9. 34. So Aaron and Miriam Numb 12. 2. they shewed their ambition in seeking to be equal in dignity with Moses Yea our first Parents c. Examples of it in wicked Absalom Haman the Pharisees Diotrephes 3 Ep. Joh. 9. verse That which the Apostle sayes of Diotrephes is true of us all by Nature who are all Diotrepheses The causes of this natural sin and corruption in us are these 1. Pride and high-mindedness c. 2. Self-love seeking our selves without respect to the good of others Vse Use See how needful for us every one to resist and strive against this corruption and sin in our selves seeing it is so natural and cleaveth so close even to the best c. The more natural this lust of ambition is to all the more must every one of us labour to resist it in our selves Hebr. 12. 1. we are bid to cast off or lay aside the sin that hangeth so fast on c. such a sin is this of ambition and desire of worldly honour and advancement above others Labour we then to shake off this sin Remedies against it 1. Resist and take away the causes of this sin as pride self-love which are also so natural and stick so close to every one of us c. On the contrary labour for true humility and self-denyal shewing this humility by preferring others before our selves and being more forward to give honour than to receive it Rom. 12. 10. In giving honour prefer one another See Psal 131. 2. Consider the danger of this sin of Ambition being an enemy and hinderance to faith yea such a sin as cannot stand with faith Joh. 5. 44. How can ye believe c. It is also the cause of other hurtful and dangerous sins as of wrath strife and envy Gal. 5. 26. Let us not be desirous of vain-glory provoking one another and envying one another Besides many other sins which are occasioned by this sin as covetousness unjustice fraud lying dissembling flattery c. For these are the common practises of such as are ambitious and seek to climb to high honour c. 3. Consider what our Saviour Christ saith Matth. 23. 12. Whosoever shall exalt himself shall be brought low and he that shall humble hemself shall be exalted 4. Consider the vanity of all worldly honour how unprofitable and uncertain c. 1 Joh. 2. 17. The world pâ—sseth away and the lust of it Examples in Haman Nebuchadnezzar and Herod Mark 10. 38 c. But Jesus said unto them Ye know not what ye ask c. May 10. 1629. NOw followeth our Saviour's answer to the Petition of the two Disciples together with further conference between them His answer is twofold 1. More brief and obscure ver 38. 2. More full and plain ver 39 40. Of the first His more brief and obscure answer consisteth of two parts 1. An Admonition or reproof of them for their ignorance shewed in preferring that suite to him in these words Ye know not what ye ask 2. A Question which he demands of them the better to convince them of their ignorance and rashness in making that suite unto him in these words Can ye drink of the Cup c. The Question is touching their partaking with him in his sufferings Whether they were able and fit to suffer the same or the like c Ye know not what ye ask These words are uttered by our Saviour in way of Admonition and Reproof of the two Disciples and their Mother for their fault and sin which they were guilty of in preferring such an unfit Petition to Christ as they did And by these words our Saviour doth discover to them the cause or ground of their offence viz. their ignorance folly and rashness in that they did not know or not duly consider either the nature and quality of Christ's Kingdom and Glory that it was wholly spiritual and heavenly and not earthly or temporal such as the Kingdoms of this World are neither did they know or consider duly their own estate and condition which they were called unto in this this World which was rather to be abased by suffering much affliction than to be advanced to worldly honour c. Therefore they asked they knew not what that which was unfit for them to desire and for him to grant And this he urgeth as one reason of his denying their suite Observ 1 Observ 1. The Duty of such as have charge of others Souls carefully to admonish and reprove those of their charge when they do offend and are faulty c. Observ 2 Observ 2. In that our Saviour here reproveth two of his best beloved Disciples c. Learn that such as have a calling to reprove sin in others must not herein spare their nearest or dearest friends c. See both these points before chap. 8. 32. Observ 3 Observ 3. Ignorance of the will of God in those things which we ought to know is one great and usual cause of errour and sin in practise The ignorance of these two Disciples touching the nature of Christ's Kingdome c. was the cause of their errour and sin committed in putting up this ambitious sute to Christ Matth. 22. 29. Our Saviour sayes to the Sadduces Ye do err not knowing the Scriptures c. Hence it is that where ignorance reigneth there usually other gross sins do reign Hos 4. 1 2. No knowledg of God in the Land Therefore by swearing and lying and killing c. they break out c. Ephes 4. 18. The Gentiles having their cogitations darkned and blinded with ignorance gave themselves over to commit sin with greediness Use 1 Use 1. See the dangerous estate of ignorant persons which have no competent knowledg or understanding of the will of God revealed in his Word Their lives must needs be profane and tainted with gross sins and experience shews it to be so usually c. Use 2 Use 2. To stir up all sorts to labour for sound knowledg of the will of God revealed in his Word that by this means we may be the better preserved from erronious and sinfull practices To this end search the Scriptures c. Joh. 5. 39. and let the Word of God dwell in us richly c. Col. 3. 16. Observ 4 Observ 4. In that our Saviour urgeth this as one reason why he denyed their sute because they asked they knew not what viz. that which was unfit for them c. Hence gather
born anew 1 Pet. 1. 23. So also it is that sincere milk by which such as are new-born babes in Christ must be continually nourished and attain to further growth in grace Though thou have grace yet think it not needless for thee to be a diligent hearer of the Word thou must still hear it that thou mayst get more grace more knowledg faith c. As thou must never think thou hast enough of these graces so thou must never think thou hast been a hearer of the Word long enough Vse 2 Use 2. See what they must do which feel the want and weakness of their knowledg faith and other graces in themselves Let them be more and more diligent in hearing the Word preached on all occasions let them be swift to hear this Word as St. James exhorteth them remembring this which our Saviour here speaketh That to such as hear shall more be given It followeth Verse 25. For he that hath to him shall be given c. Having said That to such as hear diligently more grace shall be given Now he confirmeth this further by this general proverbial sentence The summe whereof is this That such as use that measure of grace well which they have shall have a greater measure given unto them of God and that on the contrary such as do not make a right use of the gifts they have shall be deprived of them In the words are two things 1. A promise to such as make good use of their gifts they shall have them increased He that hath c. 2. A threatening of Judgment against such as do not well employ the gifts they have He that hath not from him shall be taken c. He that hath That is he that well useth and employeth that measure of grace which God hath given him being careful to glorifie God and to do good to others with those spiritual gifts which are bestowed on him That this is the meaning may appear because in the words going before our Saviour made mention of the good employment of the grace which was in his Disciples in that he urged them as we have heard to be diligent hearers of the Word which is one way of well employing the graces which was in them Besides this Exposition is also confirmed by that place Matth. 25. 29. where our Saviour useth this proverbial sentence as a conclusion to the Parable of the Talents The scope whereof is to shew That such as use their gifts well shall have them increased and such as use them not shall have them taken away That place therefore helpeth to interpret this To him shall be given A greater measure of grace shall be bestowed on him of God And he that hath not Which is not careful to use his gifts well to the glory of God and good of others From him shall be taken even that which he hath God will deprive him even of those common gifts and good things that are in him Luke 8. 18. it is said That shall be taken from him which he seemeth to have which implyeth That God will discover him not to have that truth and soundness of grace which he maketh shew of and so he shall be laid open for a grosse hypocrite So much of the meaning of these words Doctr. Doctr. 1. Such as are careful to improve and make right use of the gifts and graces which they have unto Gods glory and to the good of others shall have them increased The only way to attain to more grace and to a further increase in spiritual gifts is to employ and use that measure of gifts which we have already to the glory of God the giver of them This is plainly taught us by that Parable of the Talents Matth. 25. They that used their Talents well and to the advantage of the Master had more committed to them Joh. 7. 17. If any man will do his Will he shall know c. By well using the knowledg which he hath it shall be increased As it is with men in their wordly estate they commonly thrive best who are careful to improve that Estate of Lands or Goods which they have by employing it to the best advantage So it is with Christians in their spiritual estate they are like to thrive most in grace who employ best those gifts which God hath bestowed on them Reason Reason Such as do use their gifts well do thereby honour God and bring glory to his name therefore God doth honour them again by multiplying his graces in them and doubling his Spirit on them See 1 Sam. 2. 30. Use Use Be careful then to improve all spiritual gifts bestowed on us of God use them to the best advantage for his glory who is the author and fountain of them Stirr up the gifts of God that are in thee as Paul wills Timothy and be careful to exercise and set them awork to the glorifying of God and doing of good to others Set awork thy knowledg faith zeal love c. Make use of these graces which God hath given thee that thou shouldst honour him and do good to others and to thy soul by them And thus if thou use these gifts thou shalt find that God will increase them in thee more and more Honour him with the gifts thou hast and he will honour thee with a greater measure of the same graces Doctr. 2 Doctr. 2. God will take his gifts from such as have them and use them not well to his glory but do either hide and bury them with that unprofitable servant Matth. 25. living unprofitably with their gifts and doing no good with them or else do abuse them unto sin and to the dishonour of God Thus the talent was taken away from the unprofitable servant Thus Judas had the gift of knowledg in the doctrine of the Gospel and other excellent gifts yet because he used them not well but abused them he was deprived of them and at length laid open to be a notorious hypocrite So Saul had the gift of wisdome to govern a Kingdom and the gift of Prophecy for a time c. Reason Reason This is great unthankfulness against God when such as have received good gifts do not use them to his glory therefore he punisheth this sin of unthankfulness in them by taking away those from them Note here That when we say God taketh away his gifts from such as use them not well this is not to be understood of the true sanctifying graces of his Spirit which are proper to the Elect for these are never taken away from those that once have them truly Rom. 11. 29. The gifts and calling of God are without repentance but it is to be understood of those common gifts which may be in hypocrites and in reprobates these God taketh away from such as have them when they use them not well but rather abuse them to Gods dishonour And it is also thus far true of the sanctifying Graces of the Spirit that
up daily to praise and magnifie his Name for this goodnesse Psal 106. 1. Praise ye the Lord for he is good c. So Psal 107. 1. and in other places of the Psalms See Psal 145. 7 9. Use 3 Use 3. Seeing God is absolutely and perfectly good without all mixture of evil c. hence we may gather That he is not the author or cause of any evil in the world simply considered as it is evil but all evils in the world whether of sin or punishment are either from the devil that evil One as the Scripture calleth him or else from man's corruption Touching the evil of sin God is far from being any cause of it Jam. 1. 13. God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawn away by his own lust and entised c. See also Eccles 7. 29. Neither is God the cause of any evil of punishment simply considered as it is evil but with respect unto some good which he intendeth by it and bringeth out of it so understand that Amos 3. 6. Shall there be evill in a City c. not that the Calamities or Judgments which the Lord inflicteth on Men or Cities are simply evil as they come from God but because in some respect they are evil viz. as they are the fruit and effects of sin being procured and deserved thereby Now this being so it must teach us when any evil of punishment judgment or chastisement doth happen unto us not to impute the cause to God nor to murmur against him as if any thing simply evil could come from him but to clear Gods Justice and to accuse our selves and our sins as the only procuring and deserving cause of all such evils and miseries which befall us c. Use 4 Use 4. Seeing God only is good of himself and all goodnesse of men and other creatures is from him this teacheth us not to ascribe any goodnesse to men whether it be to others or to our selves simply considered of our selves but to acknowledg all the goodnesse that is in us or others to be from God alone and to yield unto him the glory thereof But of this before in handling the former Point of Doctrine Use 5 Use 5. See what to do when we reap any benefit good or comfort by men or by any of the creatures we are to blesse God and be thankful to him especially from whom all that good cometh If men be kind and good to us though we are not to be unthankful to them yet we ought especially to blesse God for the kindnesse they shew to us So 1 Sam. 25. 32. David blesseth God for the good he reaped by the good counsel of Abigail So when we receive good and comfort by the use of any of Gods creatures we are to blesse God and be thankful to him remembring that he alone is good of himself and that the goodnesse of the creatures is not from themselves but from Him the Creator See 1 Tim. 4. 4. Mark 10. 19 Thou knowest the Commandements Do not commit adultery c. July 13. 1628. HEre followeth the second part of Christ's Answer to the young man's Question touching eternal life which is a Direction or Prescription what he must do if he look to obtain â—eternal life by his own good works he must then keep the Commandements of the Moral Law unto which he therefore referreth him for further direction appealing to his own knowledg of the Law and instancing withall in the particular Commandements of the second Table In the words consider two things 1. Our Saviour's directing or sending of him to the Commandements of the Law Thou knowest the Commandements 2. His instancing in the particular Commandements of the second Table Do not commit adultery Do not kill c. Of the first Thou knowest c. He appealeth to his own knowledg as one that was not ignorant of the Law but rather skilful in it at least in the letter or literal knowledg of it and having also as is probable some understanding in the sense and meaning of the Commandements though not so truly or thoroughly conceiving the same as he should as will afterward appear Which by the way makes it the more probable which some do suppose that this young Ruler was of the sect of the Pharisees for they were very skilful in the letter of the Law though they greatly corrupted the sense of it by their false glosses and unwritten Traditions added thereunto Now the scope and purpose of our Saviour in these words is to intimate unto him what he must do and what is required of him if he desire or seek to obtain eternal life by his good works viz. that then he must keep the Commandements of the Moral Law and that fully and perfectly for so he meaneth So Matth. 19. 17. If thou wouldst enter into life keep the Commandements that is perfectly Therefore Verse 21. If thou wilt be perfect c. Now further by this place the Papists would prove their Doctrine of the merit of good works That good works done in state of grace do merit eternal life by the worthinesse of them because our Saviour referreth this young man to the keeping of the Commandements for the obtaining of eternal life See Rhemists on this place But the truth is here is no ground at all for this doctrine of merits For our Saviour doth not tell him that by keeping the Commandements he might or should merit or deserve eternal life to be given unto him neither is that his meaning but because he saw him to be tainted with the common errour of the Pharisees and other Jews in those times who sought to be justified before God and saved by keeping the Law of Moses therefore he sends him to the Commandements of the Law telling him That if he look to be saved by keeping them then he must keep them perfectly that so he might by this means convince him of his unability to keep them perfectly and consequently humble him in sight of his sins causing him to go out of himself and to seek salvation in Christ if it might be or otherwise to leave him the more without excuse Observ 1 Observ 1. What is required of all such as desire or seek salvation by the merit of their own good works they must yield perfect obedience to the Moral Law of God and to every Commandement of it or else they cannot by this means obtain eternal life This young man demanding by what good works of his own he might obtain eternal life our Saviour enjoyns him perfect obedience to the Law intimating that he could not be saved by his own works or obedience to the Law unlesse he perform such obedience to it as is perfect in every respect and degree So Luke 10. 28. when a certain Scribe or Lawyer came to our Saviour with the like question and our Saviour referred him to the Law asking him How he read