Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
Luke 4. 16. His custom was to go into the Synagogues on the Sabbath dayes So Matth. 5. 1. When he saw a multitude assembled he took occasion to preach to them in the Mount And John 7. 37. in the last and great day of the Feast of Tabernacles he stood and cryed saying If any thirst c. Because there was then a great concourse of People he took occasion to teach them The like wisdom should be in all Ministers of the Word to take the fittest occasions to do good by their Ministery and that both by their publick teaching and also by their private admonitions and exhortations and by comforting the distressed 2 Tim. 4. 2. Preach the Word be instant in Season and out of Season c. not that the Word is at any time out of Season but it seems to be spoken according to the opinion of carnal Men who think it sometimes out of Season but the Apostle's meaning is that Timothy should take all opportunities to preach the Word yea though it be at such times when carnal men think it unseasonable See Acts 20. 20. the example of Paul Now among all other opportunities of time and place Ministers should be especially careful to take the opportunity of the Sabbath day then and there to dispense the Word and Sacraments to their People They are to take occasion of so doing by their Ministery at other times but chiefly on the Lord's Sabbaths when his People are assembled for his publick Worship So did our Saviour here See also for this Luke 12. 42. and Prov. 25. 11. Use Vse To teach the People to be wise also in observing and taking all opportunities of time and place to receive good from their Pastors and Ministers So this People of Capernaum took occasion now offered to hear our Saviour Christ If Ministers must watch Opportunities to do good to their People by publick Teaching by private Instruction Admonition Consolation c. then the Peoples Duty is not to omit any good occasion offred of profiting by the Ministry of their Pastors Act. 10. 33. Cornelius with his Kinsmen and Friends took the opportunity to hear Peter's Sermon So Act. 13. 44. When Paul and Barnabas were to preach almost the whole City of Antioch came together on the Sabbath to hear the Word of God so careful were they to take the Opportunity Observ 2 Observ 2. In that our Saviour taught on the Sabbath we may gather That Preaching and Hearing of the Word is one principal part of the publick service of God to be performed on the Sabbath Thus it was upon the Jews Sabbath as may appear 2 King 4. 23. and Act. 15. 21. Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day The meaning is that the books of Moses were read on the Sabbath dayes and being read they were also interpreted and applied to the People by Preaching So Act. 13. 15. After the reading of the Law and the Prophets the Rulers of the Synagogue sent unto the Apostles saying If ye have any Word of Exhortation for the People say on And hence is it that our Saviour himself usually preached on the Sabbath dayes to the People as we see Luke 4. 16. c. So afterward when the Sabbath day was changed to the first day of the week which is our Christian Sabbath or Lord's Day the Apostles used to preach the Word on this day as is plain by Paul's practise Act. 20. And this custom of Preaching and Hearing the Word on the Lord's Day continued in the Primitive Church that followed next after the Apostles times as Justin Martyr who lived near unto those times testifieth In Apologia majori Use Vse See then that the Sabbath day is not rightly sanctified if the Word be not ordinarily preached and heard on that day It is one principal exercise wherein the Lord's day is to be spent which must move all Ministers on the one side not to omit this duty on the Sabbath nor to let this day pass without some publick Instruction given to the People and on the other side it must stir up the People diligently to repair to the Hearing of the Word on the Lord's day not contenting themselves to spend the day without hearing the Word in publick unless unavoidable necessity hinder If therefore they cannot have the Word preached in the places where they live they should seek further to those places where it is preached See Amos 8. 12. Straightway he entred c. Observ Good duties ought to be readily and cheerfully performed and this readiness must be shewed by speedy performance without delayes See for this Point Joh. 4. 34. 1 Pet. 5. 2. Jam. 1. 19. Rom. 12. 8. Psal 110. 3. Psal 119. 60. Use Reproveth such as must be haled to good duties c. Use It followeth Ver. 22. And they were astonyed c. Here is set down the effect which our Saviour's preaching wrought in the Hearers they were astonied at it that is stricken with fear and amazement for so the word in the Original signifieth which shews that they were exceedingly affected and moved with his Preaching in regard of the excellent and powerful manner of it whereof we shall hear afterward Observ 1 Observ 1. Here we see that although our Saviour lived in a low and mean estate on earth yet even in that state of his Humilitation he was a Person of wonderful Power and Majesty able with the words of his mouth and by his Doctrine to strike his Hearers with fear and amazement Hence is that speech of the Officers that were sent to take Him and yet had no power to do it Joh. 7. 46. Never man spake as this man And another time when a Band of men came to apprehend Him as soon as He did but tell them I am He they went backward and fell to the ground Joh. 18. 6. Therefore Luke 24. 19. He is said to have been mighty in word and deed Vse Vse How much greater Power and Majesty shall Christ shew forth at his second coming in Glory when he shall come in the Clouds accompained with thousands of Angels If his Voice were so powerful on earth when he was in so low and mean estate how fearful shall that Voice and Sentence be which at the last day he shall pass against the Reprobate Even so terrible shall it be that they shall call to the mountains to fall on them and to cover them from the wrath of Christ Let this consideration move us now to be obedient to the Voice of Christ in the Ministry of his Word least we be compelled hereafter to be subject to that terrible Voice of his Go ye cursed into everlasting fire Observ 2 Observ 2. In that they were astonied this argueth some fear and reverence wrought in them toward our Saviour Christ and his Doctrine that they were much affected with it for the time and yet it doth not prove that they
much of our Saviour Christ's manner of alledging the example of David in this place Now to speak of the example it self as it is set down And first of the occasion of Davids going into the house of God and of his eating of the Shewbread viz. the hunger with which himself and his Companions were at that time afflicted Observ 1 Observ 1. In that David was now Persecuted by Saul and being in danger of his life was forced to fly from place to place and not onely so but at the same time is also afflicted with bodily necessity and hunger both he and his Servants that were with him Hence learn that God doth sometimes try and afflict his own Children not with one onely but with divers troubles at once 1 Pet. 1. 6. Now ye are in heavinesse through manifold Afflictions So Jam. 1. 2. See this in the example of Job who at the same time was Afflicted in his Body Goods Wife Children Friends yea and in his Conscience too which was more grievous then all the rest This also we may see in Paul's example 2 Cor. 7. 5. He had troubles on every side fightings without and fears within Reasons why God thus dealeth with his Children 1. For his own Glory to manifest his great power and mercy both in strengthening his Children to the Patient bearing of so many tryalls at once and also in giving an issue and deliverance to them out of all in due time 2. For the good of his Children and that chiefly in two respects 1. That it may be a means throughly to humble them for their sins therefore when one trouble will not do it he layeth many at once upon them 2. For the more thorough-tryal and clearer manifestation of his Graces in them especially their Faith and Patience Use Use Comfort for such as truly fear God though God bring them into great straits and into many troubles inward and outward at the same time yet they are not to faint or be discouraged under them but to remember that it is the Lords usual dealing with his Children thus to try them many wayes at once and that this is no sign of his anger or hatred but that they may for all this be dearly beloved of him Besides that he doth all this for his own Glory and for their greater good Observ 2 Observ 2. Further in that David and his Servants through extremity of Hunger were forced to break the Ceremoniall Law in eating the Shewbread we may see and observe that bodily hunger is a grievous Affliction very hard to bear This the Devill knew well and therefore he came to our Saviour Christ being hungry to tempt him to turn stones into Bread in way of distrust of his Fathers providence Lament 4. 9. They that be slain with the Sword are better then they that be slain with Hunger for these pine away stricken through for want of the fruits of the field The extremity of the pain of hunger hath caused some cruelly and unnaturally to eat the flesh of their own Children as in the siege of Samaria 2 Kings 6. 28. And Josephus de bello Jud. lib. 6. cap. 16. reporteth That at the siege of Jerusalem by the Romans the Famine was so great that through extremity of hunger some were forced to feed upon the dung of Beasts Use 1 Use 1. This teacheth us to acknowledge Gods great Mercy and goodness unto us in giving and continuing unto us plenty of Food notwithstanding that our sins deserve that he should punish us rather with extream Famine and Hunger The harder this Affliction is to bear the greater is Gods Mercy to us Use 2 Use 2. This also should forcibly move us to shew compassion towards such as suffer bodily hunger seeing it is so grievous a thing to be born Esay 58. 7. Is not this the Fast that I have chosen To deal thy bread to the Hungry yea further Rom. 12. 20. If thine Enemy Hunger feed him c. So much of the occasion of David's Fact Now to speak of the Fact it self namely his going into the House of God and eating the Shewbread c. Though this were contrary to the Ceremoniall Law yet it was lawfull for David to do it in this case of extream necessity and he did it as a work of Mercy to himself and to his Servants and therefore our Saviour Christ alloweth this practise of David neither is it any where condemned in Scripture Observ Observ Hence then we may learn that in the case of necessity we ought to prefer works of Charity and Mercy before the outward observance of Religious Rites and Ceremonies about the Worship of God When the case stands so that either we must omit some work of Mercy which is of present necessity to be performed or else that we must omit some outward Ceremony or Duty of Gods Worship In this Case we are rather to omit the outward Ceremony or Duty for the time then to omit such a work of mercy being necessary for the present Hos 6. 6. I desired Mercy and not Sacrifice c. It is a Rule in Divinity that Charity and necessity do dispense with the Ceremonial Law Upon this gound David did eat the Shewbread in his necessity and hunger contrary to the Ceremoniall Law Upon this ground Christ's Disciples plucked ears of Corn on the Sabbath to satisfy their hunger Upon this ground also it was that our Saviour Christ sometimes cured such as were diseased in body on the Sabbath day as Mark 3. He healed him that had the withered hand And Luke 13. 16. her that was bowed by Satan in her body 18 years together So also upon the same ground it is lawfull in these times to do works of Charity and Mercy on the Sabbath day especially such as are of present necessity as to eat and drink for the satisfying of Hunger and Thirst to Cure or Heal the sick to fly from the Enemy for the safety of a mans Life in time of War or Persecution And therefore it was the ignorance and Superstition of those Jews 1 Maccab. 2. chap. that they would not resist their Enemies upon the Sabbath but suffred themselves to be slain by them Mark 2. 27 28. And he said unto them the Sabbath was made for man c. Aug. 15. 1619. OUr Saviour having in the two former Verses proved it lawfull for his Disciples to pluck ears of Corn on the Sabbath by the example of David who in case of necessity being Hungry did eat of the Shew-bread and gave to them that were with him contrary to the Ceremonial Law Now in these two last Verses of the Chapter he proveth the same thing by a twofold reason The first drawn from the end of the first Institution of the Sabbath ver 27. The Sabbath was made for Man c. The second from the Authority of Christ the Instituter of the Sabbath ver ult Wherefore the Son Man is Lord c. The Sabbath was made
That is Instituted and ordained of God So Psal 118. 24. This is the day which the Lord hath made c. For man That is for the good benefit and profit of mankind And not man for the Sabbath The externall keeping of the Sabbath is not the main or chief end of Mans Creation Object Object Man was created to Worship and serve God and to this end serveth the Sabbath therefore it may seem that man was created to keep the Sabbath Answ Answ We must put difference between the substance of Gods Worship and between the Circumstances of it which are but helps and furtherances to it as the time the place the manner c. If we speak of the substance of Gods Worship it is true That it is one main end of Mans Creation but if we speak of the Circumstances of it they are not properly the end of mans Creation but onely accidentally and so far as they are helps and furtherances to his Worship and Service Now the Sabbath is but a Circumstance of Gods Worship and therefore in that respect it is truly said not to be the end of Mans Creation This for the meaning Doct. 1 Doctr. 1. The first and main point of Doctrine here taught us is this That one main end of the first Institution of the Sabbath day is the good and benefit of man that man might reap good by keeping it There are two main ends of Instituting the Sabbath The first in respect of God and that is his own Glory which he aimed at in the first place in ordaining that day The second is in respect of man and that is mans good and benefit and this is the main end next unto his own Glory which the Lord aimed at in the Institution of the Sabbath Therefore Gen. 2. 3. and Exod. 20. 11. he blessed the Sabbath day that is he ordained it as a means to procure and bring a blessing on the Heads of those that Conscionably keep it which shews that God aimed at the good of man in ordaining the Sabbath For the further clearing of this point we must know that the Sabbath was Instituted of God for a twofold good of man 1. For his Spirituall good and benefit That by the Religious exercises of that day as hearing the Word receiving the Sacrament Prayer c. Man's Soul might be builded up in saving Knowledg Faith and other Spiritual Graces and so by this means the Salvation of man might be furthered therefore God hath appointed on that day many sorts of spirituall Duties some publick some private as Hearing Reading Praying Meditation c. all which tend to this end to the furtherance of the Soul in Grace and consequently to further the Salvation of those that Conscionably perform those Duties 2. The Sabbath is ordained for the Temporall good of mans body and outward Estate and that in two respects 1. That so men might have some time wherein to rest from the bodily labours of their particular Callings for this is for the good of mans body it tends to the maintenance of the strength and health of it when it hath some respite from labour upon one day in seven whereas without this rest mens bodies could not continue long in health and strength but must needs be wasted and worn out with overmuch labour Deut. 5. 14. The seventh day is the Sabbath c. In it thou shalt not do any Work thou nor thy Son c. that thy Man-servant and Maid-servant may rest as well as thou 2. The Sabbath was Instituted for the Temporal good of Man in a further respect Namely that by the conscionable keeping of it the blessing of God may be procured upon mans body goods and outward Estate Therefore Temporal prosperity is often promised in Scripture to such as keep the Sabbath Esay 58. 13. If thou call the Sabbath a delight c. I will cause thee to ride upon the High places of the Earth and feed thee with the Heritage of Jacob thy Father c. Jer. 17. 24. If ye bring no burden on the Sabbath day but hallow the Sabbath c. then shall there enter into the Gates of this City Kings and Princes sitting on the Throne of David c. and this City shall remain for ever Use 1 Use 1. See the exceeding goodnesse and love of God unto mankind in that he aimed at our good as well as at his own Glory in Instituting the Sabbath He hath made it for us as well as for himself He hath appointed the Sanctifying of it to be a means of good to us aswell as of Glory to himself This magnifieth his Love and goodnesse towards us in that he doth tender our good and happiness next unto his own Glory in Instituting the Sabbath And not onely in this but in all other his speciall Ordinances God hath respected our good together with his own Glory and he hath appointed them aswell for our good as for his Glory So in ordaining the Ministry of the Word and Sacraments he hath respected the good and Salvation of Men Ephes 4. 11. He hath given Pastors and Teachers for the perfecting of the Saints and for the Edifying of the body of Christ So he hath appointed civill Magistracy and the Authority of Kings and other Governours of the Common-Wealth for the good of Mankind Rom. 13. 4. The Magistrate is the Minister of God to us for good See also 1 Tim. 2. 2. So God hath ordained the state of Marriage for the good of Man Gen. 2. 18. It is not good that man should be alone I will make him a help c. In a word God hath made and ordained all Creatures for the good of Man that they should be usefull and profitable to him yea the very Angells themselves the most excellent of all Creatures are appointed of God for the good of man Hebr. 1. ult All Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Here then we may well break out into that Speech of David admiring Gods goodness towards us Psal 8. What is man that thou art mindfull of him c. Let us stir up our selves to true and unfeigned thankfulness to God for his unspeakable kindness to us respecting not onely his own Glory but our good and happiness and Salvation in all his Ordinances and Creatures And let it move us to shew our love to him again by our Conscionable care of serving him and of yielding all Obedience to his Will Use 2 Use 2. See by this what great cause we have to make conscience of sanctifying the Lord's Sabbath duly seeing the sanctifying of it is ordained of God for our good both Spirituall and Temporall Therefore as we respect our own good the good of our Souls and Bodies and of our outward estate as we desire the Blessing of God upon all these and as we desire in all these to thrive and prosper so let us conscionably keep the Sabbath Day Holy If the
but God can be truly and properly said to be Lord of the Sabbath Use 2 Use 2. See by this that the keeping of the Sabbath is the Ordinance of Christ himself standing in force by his Divine Authority and not by vertue of humane Laws onely therefore it is not a matter Arbitrary or indifferent to keep the Sabbath Holy but it is a matter of absolute necessity which is laid upon us of Christ himself who is Lord of the Sabbath He did first Institute it and it is by his power and Authority that the first Institution of the Sabbath is established and continued in the Church at this day It was also by his Authority that the day which the Jews kept before Christs Resurrection was changed into that which we now keep and that the first manner of Resting which the Jews used being Typicall is now abrogated by all which it is plain that the keeping of the Sabbath as it is now in use with us is the Ordinance of Christ and stands in force by his Authority and therefore we are to make Conscience of keeping this day chiefly in respect of Christs Ordinance and not onely because mans Law enjoyns the keeping of it Rom. 14. 6. He that observeth the day observeth it to the Lord So must we observe the Sabbath day to the Lord Jesus Christ who is Lord of the Sabbath and whose Ordinance it is that we should keep it Holy Look at this Ordinance of Christ and think seriously and often on it that it may move us to a Conscionable keeping of the day We can never keep it as we ought till we keep it of Conscience towards Christ the Lord of the Sabbath Vse 3 Use 3. See how great is the sin of those that contemn or profane the Sabbath This is to contemn Christ and to set light by his Authority and to profane his holy Ordinance Let all Sabbath-breakers think of this In breaking the Sabbath they sin against Christ the Lord of the Sabbath they contemn and vilify his Authority though there were no Law of Man to forbid the breach of the Sabbath yet the Law of Christ forbids it and he is such a Law-giver as is able to save and to destroy Jam. 4. Take heed then how thou profane the Sabbath though no man should be offended at thee for it yet Christ the Lord of the Sabbath will be offended at thee and that is more then if all men in the World should be offended Remember then that every breach of the Sabbath is an offence and Dishonour to Christ the Lord of the Sabbath as it is in other Ordinances of Christ as the Word or Sacraments c. the contempt of these is the contempt of Christ the Lord of them so it is in the Sabbath Vse 4 Vse 4. Seeing Christ is Lord of the Sabbath let us consecrate and give up this day wholly to his honour and glory Isa 58. 13. spending it in holy exercises tending to his glory as in hearing his Word Prayer c. It is his peculiar day which he hath appropriated to himself therefore yield it unto him wholly and entirely as his due Though he be Lord of all times and dayes yet in special of the Sabbath therefore give unto him that which is his of right do not robb him of any parts of his time c. He hath given and allowed to us six dayes whereon to do our own works how much more should we cheerfully yield unto him one in seven Use 5 Vse 5. Christ being absolute Lord of the Sabbath hence it follows that none but he can dispense with the breach of it therefore neither Man nor Angel hath power to dispense with the breach of the Sabbath or to give leave to any to break it The greatest Kings or Monarchs cannot dispense with the Ordinance of Christ much lesse have Masters and Parents being private persons any Authority to give leave to their Servants or Children to profane the Sabbath day Christ alone is Lord of the Sabbath day and therefore such as take upon them to give Liberty to others to break the Sabbath do incroach upon his Authority as Usurpers None can dispense with the Law of an Earthly King but the King himself So here c. Use 6 Use 6. Christ being Lord of the Sabbath hence it followeth that the particular day appointed at first for keeping of it being altered and changed by the Authority of Christ unto that day which we now keep it is not in the Churches power or in the power of Man to change the Day again without speciall direction from Christ and we have no ground of Scripture at all to move us to think that he will ever alter the day again but the contrary may thence be inferred Finis Secundi Capitis CHAP. III. Mark 3. 1 2 3 4. And he entred again into the Synagogue and there was a man there which had a withered Aug. 29. 1619. hand And they watched him whether he would Heal him on the Sabbath day that they might accuse Him And he saith unto the man which had the withered hand Stand forth And he saith unto them Is it lawfull to do good on the Sabbath dayes or to do evil to save life or to kill but they held their peace THis Chapter consisteth of five principall parts 1. Our Saviour Christs Miraculous Curing of one that had a Withered hand unto the sixth Verse 2. Certain Consequents which followed thereupon from the sixth Verse unto the 13th 3. Our Saviour Christs Calling and choosing of the Twelve Apostles From thence to the two and twentieth Verse 4. His Apology or defence of himself against the wicked slander of the Scribes charging him as if he cast out Devils by the help of Beelzebub from the two and twentieth to the one and thirtieth Verse 5. A Message sent unto him by his Mother and Brethren with his Answer to them that did the Message from Ver. 31. to the end of the Chapter Touching the first part which contains the Miraculous Curing of him that had the Withered hand In it we may Consider three things 1. The Circumstances of the Miracle ver 1. 2. 2. Certain Preparatives making way unto it ver 3 4. 3. The Miracle it self ver 5. The Circumstances are four 1. The place where In the Synagogue 2. The occasion of the Miracle Our Saviours entring into the Synagogue 3. The person upon whom it was wrought One that had a withered hand 4. The persons before whom and in whose presence it was wrought Namely the Scribes and Pharisees described by their malicious dealing against our Saviour in that they watched him c. v. 2. He entred again This hath relation to his former going into the Synagogues to Preach What the Synagogues of the Jews were we have heard before That which is here spoken of was some Synagogue of Galilee where our Saviour at this time was Matth. 12. 9. It is said he went into their Synagogue That
general from all the words That it is not required of Christians that they should be altogether without humane Affection of Anger Grief Joy Fear and the like For our Saviour Christ himself was moved with these and had them in him when he lived on Earth as we see here which shews that they are not of themselves evil or sinful for our Saviour was not tainted with any sin neither are Christians to be without such Affections The Word of God requires not this but that they be moderated and restrained so as they break not forth beyond due measure 1 Pet. 1. 13. Gird up the Loyns of your minds c. that is Moderate and restrain your Affection and keep them within due compass We are not bid to put off those Affections or to be without them but onely to gird them up So the Scripture doth not forbid Christians to be angry but not to sin in our Anger that is not to be unadvisedly angry without just cause nor to exceed measure in it So it doth not forbid us to mourn or be forrowful but not to exceed measure in this Affection 1 Thes 4. 13. Sorrow not as others which have no hope Reasons why these and the like Affections are not simply unlawful or unfit to be in us 1. Because they were natural to man in his estate of Innocency they were in Adam before his Fall Now the substance of by Man's Fall his Soul was not corrupted but onely the qualities therefore the substance of humane Affections is still to remain in us after Regeneration onely the quality of them is to be altered and changed by Grace and the excess and distemper of them to be restrained 2. These Affections at least some of them shall remain with us in Heaven though cleansed and purged from the corruption and sinfulness of them yet the Affections themselves shall there remain I mean such of them as we shall then have use of as Love Joy Delight c. Use Vse 1. This condemns the foolish and fond opinion of the Heathen Stoicks who held that a wise man should never be moved with any Affections of Joy Sorrow Fear c. that he should not sorrow at all no not at the death of Parents Wives or Children c. This is to destroy the Nature of Man c. 2. This also confutes those that are so Stoical that they think Christians are not allowed the use of humane Affections But we see the contrary proved before Religion and Grace doth not turn men into stones making them sensless and void of all Affections but it teacheth to moderate these Affections Now to speak particularly of these two Affections with which our Saviour was moved toward the Scribes and Pharisees The first is Anger For it is said He looked on them with Anger that is so as he was inwardly moved with Anger and Displeasure against them for their malice shewed in seeking to accuse him wrongfully as a Breaker of the Sabbath Observ Observ Here then we learn that all Anger is not unlawful or sinful but that there is a good and holy kind of Anger which is not onely lawful but necessary to be found in Christians and that is anger and displeasure conceived against sin This was in our Saviour Christ and we may and ought to imitate him in it Eph. 4. 26. Be angry but sin not c. It is therefore lawful and good for Christians to be angry at sin and that both at their own sins and at the sins of others 1. It is lawful and good to be angry at sin in our selves 2 Cor. 7. 11. Indignation against our selves for our own sins is a fruit of godly sorrow 2. Lawful and good also to be displeased at sin in others when we take notice of it Thus our Saviour in this place Thus also Moses Exod. 32. 19. coming down from the Mount and seeing the Calf and the Dancing his Anger waxed hot c. So Nehemiah Chap. 5. Ver. 6. was very angry when he saw the richer sort oppress their poor Brethren So Elihu Job 32. 2. Act. 17. 16. Paul's Spirit was stirred in him when he saw the City of Athens wholly given to Idolatry So Lot 2 Pet. 2. 8. with seeing and hearing the unlawfull deeds of the Sodomites vexed his righteous Soul from day to day The Reason of the Lawfulness of such Anger is because it is a part of that holy Zeal which should be in us for God's Glory This was in Eliah 1 King 19. 10. very jealous for the Lord of Hosts So must we be also By all sin God is dishonoured and therefore we ought to be moved with Indignation and Displeasure at it But for the further cleering of this Point we must know there are some Cautions or Rules to be observed of us in this Anger against sin that it may be good and warrantable 1. We must not be too hasty and suddain in taking up this Affection and giving way to it before we have sufficiently considered of the cause of our Anger Eccles 7. 9. Be not hasty in thy spirit to be angry c. It is not enough that there be a just cause of our Anger but we must also consider of this cause before we be angry Anger may sometime be suddain as in Moses Exod. 32. 19. but it must not be too suddain not so suddain as to be angry before we think once of the cause Matth. 5. 22. He that is angry with his Brother unadvisedly c. 2. In our Anger against sin we must put difference between the Offence done against God and the Offence and wrong done against our selves Where these two do meet together as often they do in this case our anger must be against the sin chiefly as it is an Offence and Dishonour to God and not so much in respect of the Offence against our selves for this we must forgive As for Example If a Servant neglect his Master's business and so endammage his Master here is both an Offence against God and also a wrong to the Master In this case his anger against the Servant must be chiefly in regard of the Offence against God and not so much in regard of the wrong to himself although he may also be offended for this 3. Our anger against sin must be proportionable to the sin we must be more offended at great sins in our selves and others then at lesser sins God himself is not displeased at all sins in like measure but according to the degree of sin so is his anger more or lesse 4. We must be unpartiall in our anger against sin being displeased at sin wheresoever or in whomsoever we find it as well at our own sins as at the sins of others as well at the sins and faults of our Friends as at the sins of Enemies 5. Our anger against the sin of the person must be joyned with love unto the person offending which must make us willing and desirous to do him any good
Matth. 10. 9. Quest Quest. Why doth our Saviour thus forbid them to make great provision for their Journey Answ Answ 1. Because they were presently to set forth he would not have them delay the time about providing or caring for necessaries 2. Because they were speedily and in a short space of time as is likely to finish their Journey and to accomplish this Embassage and so to return again to Christ therefore he would not have them be burdened or hindered in the Journey with carrying much Provision 3. To shew that they were worthy and ought to receive stipend and maintenance from those to whom they Preached Matth. 10. 10. The workman is worthy of his meat And Luke 10. 7. The Labourer is worthy of his hire 4. To Teach them to depend by Faith upon Gods Providence for their necessary maintenance and not to distrust his Fatherly care of them Therefore afterwards Luke 22. 35. he asketh them whether they lacked any thing when he sent them forth without purse scrip and shooes and they answer Nothing So much of the sense of the words Observ 1 Observ 1. In that the Apostles being sent to Preach are commanded of Christ not to take care or make great Provision of necessaries for their Journey nor to carry much Provision of money victualls Apparel c. with them lest these should hinder them in their Journey and in performance of their Embassage From hence we may learn That such as are Called of God to performance of great and waighty duties must free themselves from such impediments as will hinder them in those duties all such hinderances they must remove and lay aside when they set about such duties Thus Ministers of the Word being Called to Preach the Word to administer the Sacraments and to perform other waighty Duties belonging to their Calling must be carefull to free themselves from all Impediments which may hinder them in those duties as worldly business cares of this life and such like So other Christians being called to hear the Word to receive the Sacraments to Pray and to perform such other serious duties of Gods Service must remove all things which may hinder them therein 1 Pet. 2. 1. Laying aside all Malice Guile Hypocrisies Envyes and Evill-speakings as new born Babes desire the sincere Milk of the Word c. So Jam. 1. 21. 1 Tim. 2. 8. Pray every where lifting up holy hands without wrath and doubting wrath and doubting are great hinderances to Prayer which must be laid aside of those that go about that exercise So being Called to Sanctify the Lord's Sabbath and this being a waighty duty we are to remove all things that may hinder us therein all servile works of our Callings worldly businesses cares and thoughts of the World vain sports c. And for this cause we are bid to remember the Sabbath to Sanctify it that is to think of it before it comes that we may lay aside all such impediments before it commeth which may hinder us in Sanctifying it Use 1 Use 1. This reproveth such as neglect or forget this care of removing hinderances when they go about such serious and waighty duties as God requires of them and do willingly suffer themselves to be intangled and cumbred with impediments in the performance of such duties Many never think of the Sabbath before it comes nor have any care so to contrive and dispatch their worldly businesses on the six dayes that they may be free on the Lords day therefore when that day commeth they have one worldly business or another to take them up and hinder them in the Sanctifying of it some Journey to go or ride or some money to pay or some other business So also many comming on that day or at other times to hear the Word to Pray to receive the Sacrament c. are not carefull first to unburthen themselves of such impediments as may hinder them as worldly cares wandring thoughts sinfull lusts and affections and the like but they come with their heads and hearts stuffed and full fraught with these and they are so clogged and hindered by them that they cannot in any profitable or comfortable manner perform those Holy duties like the Jews in the Prophet's time Ezek. 33. 31. who came and sate before him to hear the Word but did not profit by hearing because their Heart went after their Covetousness Use 2 Use 2. Let us remember and be carefull when we go about serious and waighty duties commanded of God first to cast off and remove impediments especially when we are to perform Religious duties of Gods Worship publick and private as Sanctifying the Sabbath hearing the Word Prayer c. Set not about these duties till thou have shaken off impediments Lay aside worldly businesses and the cares and thoughts of earthly things and especially cast off thy sins and sinfull lusts by true Repentance if thou have not yet done it if thou hast done it heretofore yet renew thy Repentance before thou come before God to perform the waighty duties of his Worship Come not in thy sins no not in any one known sin to the Word Preached or to the Sacrament of the Lords Supper or to Prayer c. lest all these holy duties and Services be turned into sin unto thee and so instead of reaping good and comfort to thy own Soul by them thou provoke God to bring his heavy wrath and Judgment on thee for abusing his holy Ordinances Look to it therefore before thou go about these waighty duties that thou cast off thy sins and all other impediments that thou be not cumbred and pestered with them in the performance of such duties Gen. 35. 2. Jacob going up to Bethel to worship God first purged his Family from the Idolls that were in it lest they should hinder him or any of his Family in the worship of the true God So when thou art to go to the House of God to serve him or to perform any part of his private Worship in thy Family first remove all that may hinder thee therein Observ 2 Observ 2. Further in that our Saviour sends forth the Apostles in such poor and mean estate without provision of mony victuall c. We may gather that the best Christians may sometimes be Called to a mean and poor estate in which they may be destitute even of necessaries for maintenance of this life So Paul 2 Cor. 11. 27. suffred Hunger thirst cold and nakedness And Phil. 4. 12. He had learned to suffer need So those excellent persons mentioned Hebr. 11. 37. were destitute of necessary things for maintenance of this life yea Christ himself became poor for our sakes 2 Cor. 8. 9. Quest Quest Why doth the Lord call good Christians to suffer want of outward things Answ Answ 1. That his special Providence and Fatherly care of them may the more appear in providing for them in the midst of their wants when outward means fail them 2. To try and
we can be good and sound Christians and yet to scape troubles to feel no Storms c. or to feel but few It cannot be Through many tribulations we must enter into God's Kingdom it must be so If we will Raign with Christ we must first suffer with him in this Life and be consecrated through affliction as He our Head was This life-time is not the time of rest but of labour and pains not the time to be Crowned but the time to fight and strive for the Crown of Glory to come Our life here is a warfare yea a continuall warfare in which no rest or quietness is to be looked for no peace or truce but daily fightings and skirmishings with many enemies and troubles the end of one conflict is but the beginning of another Though there be much comfort in the life of a Christian yet many troubles also and discouragements must we meet withall in our Christian Course Oh therefore let us every one daily strengthen and arm our selves to bear and overcome them else we shall soon be danted when we meet with them as many have been c. Use 3 Use 3. Comfort to such good Christians as do meet with many storms of troubles raised against them by Satan the World c. no cause to be discouraged for so it is and must be with all Christ's true Disciples God hath so ordained and it is for our good that we are in this Life exercised with many troubles no cause then to be discouraged or to mislike our estate because we meet with many such Storms c. But rather on the contrary there is much more cause to suspect our estate not to be good before God if we feel no troubles or oppositions against us by the World and Satan c. Mark 6. 48. And about the fourth watch of the Night he cometh unto them walking upon the Sea and would have Decem. 9. 1621. passed by them OF the Antecedents and Occasions of the two Miracles of Christ wrought on the Sea of Galilee we have heard before Next we are to speak of the Miracles themselves and of the Consequents or Effects which followed upon them And first of the first Miracle and the Consequents of it Ver. 48 49 50. Afterward of the second Miracle and the Consequents Ver. 51 52. Touching the first Miracle which was Christ's walking on the Sea to his Disciples Consider three things 1. The Circumstance of Time About the fourth watch of the Night 2. The Miraculous Act it Self He came to them walking c. 3. The Manner of his walking towards them which was in such sort That he made shew of passing by them About the fourth watch c. In antient times they divided the Night into four equall parts or quarters as they did the Day-time which they called Watches because it was their usuall Custom to appoint severall Watchmen for every one of those four parts of the Night to succeed one another in keeping Watch for the safety of their Towns and Cities The first and second Watch lasted from the Evening to Mid-night and the third and fourth Watch from Mid-night to the Morning or break of Day Vide Bezam in Matth. 14. 25. See also Luke 12. 38. So then the Evangelist here affirming that it was the fourth Warch of the Night when Christ came to his Disciples doth imply that it was very long before he came to help and save them in this trouble and danger that he let them alone in it very long For it appears by that which went before that the Storm began to arise and they to be troubled with rowing the Ship even in the Evening and from that time till the fourth Watch of the Night which must needs be toward the Morning Christ deferred his coming so that it seems they were troubled and in danger the greatest part of the Night Observ Observ Hence observe That the Lord doth often deferr a long time to help and deliver his faithfull Servants in their troubles So our Saviour before Chap. 4. 37. did let the Disciples alone and deferred long to save them from drowning for he slept till they waked him and that was so long till the Ship was almost sunk with the Waves beating into it Thus the Lord suffered the Israelites to be long in bondage under Pharoah before he delivered them And Act. 7. 6. it is said The seed of Abraham was to so journ in a strange Land and to be in bondage and to be evil-intreated for the space of four hundred years before the Lord would deliver them and give them Possession of the promised Land of Canaan See Gen. 15. 13. So the deliverance of the Jews out of Babylon was long deferred even seventy years So the Lord suffered David to be a long time persecuted by Saul before he delivered him And Psal 69. 3. he saith his eyes fayled with waiting on God to be delivered out of his great troubles Thus Jonah was three Days and three Nights in the Whale's belly before God caused the Fish to cast him up again And as this is true of outward troubles so also of inward distress of conscience and of the inner man that the Lord often suffers his Servants to be long exercised with it before he deliver them Gen. 32. 24. Jacob wrestled with the Angel that is with Christ himself till break of Day And Paul buffetted by Satan prayed thrice before he could be delivered 2 Cor. 12. 8. Reasons Reasons Why the Lord so long deferreth to help his Servants in trouble 1. That he may make thorough proof and tryall of their Faith and Patience how they will depend on him and how willingly and obediently they will submit to his hand afflicting them though very long 2. That his Power and Goodness may be the more manifested by delivering them at length in their greatest extremity and when their case seems most desperate 3. That deliverance being so long deferred may be the more welcome to them when it cometh and so may stirr up to the more thankfulness for it Use 1 Vse 1. See what need of Faith for God's Children yea of strong Faith whereby to rest on God for deliverance out of troubles though it be long deferred Therefore Hab. 2. 3. the Prophet having said That the Vision of the Judgment of God on the Caldeans and of the deliverance of God's People was for an appointed time and that it was to tarry a while before it was to be fulfilled he thereupon addeth Ver. 4. That the just shall live by Faith that is in the mean time till they were delivered c. A very hard thing it is to live by Faith and to rest on God in trouble when it is very long ere he deliver us Labour then and pray for Faith yea for more and more strength of Faith to rest on God in long troubles and not to cast away our confidence and hope of deliverance though it be deferred never so long Esay
1222 Cautions concerning it 1223 The heart must be free in it 1224 Children God sometimes makes them a Curse 1114 Should be nurst by the natural Mother 1115 Christians must be like them 723 724 657 673 Christ's Love to them 725 We should pray for them 725 They are naturally tainted with Sin 624 Their Duties to Parents 407 410 They should not curse their Parents 411 They ought to help their Parents 74 416 Christ 1224 1230 He rules the Devils 65 70 Why the Devil professed his Knowledge of him 67 253 Why Christ rebuked the Devill for confessing him 69 The Authour and Subject of the Gospel 3 Efficacy of Ordinances from him 26 Obedience due to him 58 92 110 Why the Devill adored him 253 Faith unites to him 285 God's Love to him 33 586 Christ the chief Teacher 370 417 587 591 713 1033 All ought to hear him 588 His Enemies 163 390 1028 1029 1030 1058 1085 1377 He is true God 4. 24 76 98 His Dignity 7 24 31 599 912 We must forsake all for him 28 58 271 He resembles the Dove 31 The ground of Ged's Love to us 34 Why he was nempted forty dayes 38 39 His Love to us 39 127 467 468 531 636 656 756 782 1311 1332 1335 He is Lord of all the Creatures 42 246 378 He governs the Church 46 47 His Kingdom 47 818 1027 1550 1564 His Power 60 89 245 366 378 497 663 813 815 1247 1649 His Holiness 68 His Mercy 76 100 247 356 384 461 489 496 His spiritual presence 82 He is a spiritual Physitian 89. 115. 147. 276. 279. 463 Why he would not have the People to flock to him 93 How he saw their Faith 97 He takes notice of our Graces 99 He knows the heart 104. 1247 When on Earth he could pardon 106 One end of his coming to convert Sinners 117. 118 Difference between his Disciples and John's 119 He is a spirituall Bride-groom 122 His humune Nature 131 515 580 829 1040 1147 1309 He hath Power over the Sabbath 132 His Miracles 135. 280 His Friends 145 Why he chose Judas among his Apostles 155 He was subject to our Infirmities 160. 1309 We should seek the Knowledge of him 190 His diligence in the Ministry 238. 501. 694 He was subject to humane Passions 241. 356. 474 Why he returned into Galilee 267 Why he asked Who touched him 281 Why he sometimes published and sometimes forbade the publishing of his Miracles 281 He comforts the humbled 284 He is Lord of Life and Death 294 His Humiliation 300. 1370. 1389. 1417. 1409 Why in Prayer he looked upward 365 He is a spiritual Pastor of Souls 369. 1290 What he prayed for in the Mount 372 In him a two-fold Will. 440 Misery of Man without him 457. 1261. 1267 His Humility 496. 656. 797. 798 He is the true Messias 510. 572. 1406. 1409. 1447 He was called of God 510. 661 His fore-knowledge 513. 1057 His Sufferings 513. 516. 518. 520. 521. 601. 602. 788. 799. 932. 1202 1240. 1246. 1253. 1258. 1290. 1303. 1306. 1310. 1323. 1329. 1381. 1485. 1506. 1508 His Resurrection 523 Why he fore-told his Passion 525. 602 We must imitate him 534. 535 His Glory 562. 569. 580. 567. 1408 Those that follow him must suffer 538. 769 His Transfiguration 563. 566. 569 His Divinity 584. 593. 538. 1024 Why his Divinity was not published in the time of his Humiliation 592 His Patience 620. 1451. 1452 His Wisdom 730 812 It was not his Work as Mediator to confer worldly honour 791 Why he came poor into the World 797 Necessity of his Incarnation 798 He dyed not for all 800 How he received Power from God 824 We should pray for his Kingdom 825 His Long-suffering 833 His Incarnation 908 910. 911 Reverence due to him 912 Causes of his Death 923 He is a Corner-stone 934. 935 His Exaltation 937. 1024. 1147. 1658 He was revealed in the Old Testament 959 He exalted not himself 1022 His Glorification 1025. 1026 1410 Many false Christs 1064. 1065 Contempt of him dangerous 1075 1120 His Prophetical Office 1134 He gave Alms. 1217 We must ask Counsel of him 1243 We should entertain him 1247 His Obedience to the Law 1249. 1382 His Sorrow 1251. 1308 1309 His Meekness 1251. 1451. 1452 Why he fore-told the Treason of Judas 1252 How we may be guilty of his Death 1261 All benefits flow from his Death 1269 Why he prayed 1305 His Fear 1398 His Trayer 1317. 1319. 1321. 1324 How could he pray against his Suffering since it was decreed 1321. 1322 Whether his sensitive Will was contrary to the Will of his Reason 1330 A two-fold Will in him ibid. His apprehension by his Enemies seems strange 1369 His Innocence 1398. 1466 Why he made no Answer to the Allegations against him 1402. 1406 How he is the Son of God 1407 What it is to deny him 1424. 1428 His Death 1443. 1492 He is a King 1448 His Work of Redemption 1385 His Humiliation 1468. 1480 He is the true Sin-Offering 1433 He was numbred with Transgressors 1463 It is honourable to bear his Cross 1486 His Love to Mankind 1494. 1530. 1611 His Poverty 1496. 1558 All his Sufferings were ordained by God 1507. 1521 Why he dyed 1542 For whom he dyed ibid. Why Miracles were wrought at his death 1546 How we may honour Christ 1562 Why he rose the third day 1577 His Presence 1605 His Apparition 1613 He is Lord of all men 1652. 1653 Causes of his Ascension 1655. 1656 The ends of his Exaltation 1659. 1660. 1661 How he makes Intercession for us 1659 Why he was baptized 1632 Church Personall succession of its Pastors no certain Mark of its Truth 1396 It may be amongst its Enemies ibid. Christ was not to abide with it on Earth 1191 Christ's care of it 901. 902. 903. 906. 930. 607. 1122. 1192. 1193. 1295 Ministers are Door-keepers of it 1196 It s weighty Affairs should be done carefully 1244 God warns it of troubles 1076 Those that are excluded out of it are odious to God 1103 It is sometimes in great troubles 376. 1121. 1126 God mitigates his Anger against it 1122 God's care of it in time of trouble 1124 It is Catholick in respect of place 1157 The sure estate of it 1170 It is like a House 1188. 1189 On Earth it is in a warfaring Condition 1189 Christ is Lord of it 46. 47. 926. 1190 God is alwayes present with it 976 It is hard to reform it 603. 835. 837 Covetousness dangerous in it 837 Not to be reformed without a Call 840 Rules concerning its Reformation 828. 840 No man should take up an Office in it without a Call 875 God plants Churches 895 It is like a Vineyard 896 God furnisheth it 899 God expects it should be fruitfull 900. 913 How Christ upholds it 935 All Attempts against it are vain 146. 936 It is often tainted with Cōrruptions 600 Gods care of its Reformation 601 It may ordain outward Ceremonies 401 The proper Priviledges
far off to him seeing they came from all parts of Judea which was a large Country The Queen of Sheba came far to hear Solomon how much more should we go far to hear the word of Christ Preached to us 3. We must shew our forwardness in being content to be at cost and charges rather then be hindred from repairing to the Word and Sacraments no doubt this Journey was chargeable to many of those that came from the furthest parts of Judea to hear John and yet they did not forbear coming 4. In being carefull to come in due time unto the publick places at such times when the VVord is Preached or the Sacraments Administred Use 1 Use 1. This is for the just reproof of those who are slack and backward in repairing to these publick Ordinances of God the VVord and Sacraments They come far short of the zeal and devotion of John Baptist his Hearers few such are to be found amonstus Some care not how seldom they come to the place of God's worship to hear the Word and to be partakers of the Sacraments every trifling matter is enough to hinder them from coming If they come in the Forenoon yet absent in the Afternoon c. They let slip many occasions of hearing the VVord Others will take no pains to go far to the place of God's worship if they dwell far from Church they take liberty to be often absent as if this would excuse them nay some that live near will not come These forget the Queen of Sheba coming so far to hear Solomon Yet a greater then Solomon is where the VVord is preached Christ speaketh to us out of his word by the mouthes of his Ministers Again some stick at the matter of expense they could be content to go far to hear the VVord if they might do it without cost and charge without loss of time and without hindrance to their worldly businesses These come far short of the zeal that was in John Baptist's Hearers who dwelling far off came many miles to hear him not sparing for the charges of their Journey Again some come to the publick Congregation but it is out of due season when half is done c. See then how many are faulty in this slackness to come to the places where the VVord and Sacraments are dispensed some that are forward at other Meetings yet are backward at the Meetings of the Church to hear the VVord c. If there be a Fayr or Market where they have worldly business they will not misse but be early at it but they care not much for repairing on the Lord's Day to the Market of their Souls and when they come they care not how late they come Nay some are worse then the former sort for they are more forward at prophane and lewd Meetings then they are at the Church If there be a Feast c. they will be foremost at it but desire not to be foremost at a Sermon nay they will leave a Sermon to go to a Feast c. Well what is to be thought of such Persons Surely this that they know not the excellency and preciousness of these Ordinances of God the Word and Sacraments they never felt sweetness in them c. If they had they could not be so backward and negligent in repairing to them Vse 2 Vse 2. It must stirr us up to shew our readiness on all occasions to come and repair to these places where the Word is taught and the Sacraments administred Let slip no occasion especially on the Sabbath Day To Day if ye will hear his Voyce omit not the hearing of the Word or receiving Sacrament whilst we have this liberty to come unto them lest for our neglect and contempt of these Ordinances the Lord deprive us of this liberty Again spare not any pains or cost in repairing to the places of God's publick Worship where we may enâ—oy the VVord preached and the Sacraments thou must be content to go far off if thou canstnot have them near home Such was the forwardnesse of the People to hear John Baptist that they came from all parts of Judea to hear his Preaching VVe are to imitate them in their zeal and devotion to the VVord Math. 11. 12. In the dayes of John the Kingdom of Heaven is said to suffer Violence in regard of the forwardness of People to hear and embrace the Gospel preached insomuch that they did even strive who should be foremost let it be so now once again Every one strive to be foremost in coming to the places of God's publick worship where the VVord is taught and the Sacraments administred And were Baptized of him in the River Jordan This is the second effect which followed in the People upon John's Preaching viz. that thereupon they became very ready and desirous to receive the Sacrament of Baptism at his hands for this is implyed in that it is said They were all Baptized of Him c. noting a general desire and readiness in them to be partakers of this Sacrament for else John would not have administred it to them if they had not bin desirous of it Obser 1 Obser 1. It is one property of those that have truely profited by the word and are effectually called by it to desire the participation of the Sacraments and to shew themselves forward to receive and use them aright This we see in these hearers of John Baptist and in the Eunuch converted by Philip's preaching Acts 8. 36. See also the example of those which were converted by Peter's Sermons Acts 2. 41 42. they were ready and forward to receive both Sacraments presently upon their conversion So it is with all that have felt the power of the VVord this makes them desire the use of the Sacraments This is true of both Sacraments Touching Baptism it is certain that 〈…〉 of â—ears and discretion if they once come to be effectually wrought upon by the word this will make them desirous to partake 〈…〉 Sacrament of Baptism If they have not before received it or if they have received it in their Infancy as all use to do amongst us then they will be carefull to make a right use of their Baptism already received they will also be desirous to be present at the Baptism of others and to present their own Children if God give them any in due time unto this Sacrament So also touching the Sacrament of the Lord's Supper it is true that such as have once felt the word-preached effectuall in them they cannot but desire as often as may be to partake in that Sacament and to feed at the Lord's Table Reas Reasons of this Doctrine The Sacraments are seales to confirm unto us the truth and certainty of those things which are taught us in the word therefore such as have truly profited by the word must needs desire the use of the Sacraments as helps to their Faith Vse Vse See how few do truly profit by the word and how
11. 5. c. Ismael is called a wild man Gen. 16. 12. and such are all wicked men nay they are as bad or worse than wild beasts to converse with yet we must be contented and patient though we be constrained to live among such brutish men seeing our Saviour himself was content for our sakes to live among wild beasts in this desolate Wilderness Observ 3 Observ 3. Here is an evidence of the divine power of Christ that he is Lord of all creatures in that he could and did restrain the wild beasts from hurting him He can alter the nature of the Creatures as Dan. 6. 22. and Act. 28. 5. Hitherto I have spoken of the two general Points considered in this short History of Christ's temptations namely 1. Of the Preparative unto them ver 12. 2. Of the Temptations themselves together with the Circumstances of them in the former part of the 13. ver Now followeth the third thing to be considered touching the temptations of our Saviour namely The good issue and event that followed after them This is expressed in the last words of this Verse when it is said The Angels ministred unto him First To open the meaning The Angels ministred c. The manner how they ministred is expressed by Matthew chap. 4. ver 11. when he saith that the Angels came and ministred unto him whereby is insinuated that they took upon them a bodily shape and so came to him in visible manner What they ministred is not expressed but it is probable that they did both comfort him after his being tempted of Satan and also that they did minister bodily food and sustenance to him being hungry after his forty dayes Fasting Quest Quest Did not the Angels attend on him and minister to him before his temptations were ended Answ Answ Yes but not in â—uch visible manner as now they did Christ Jesus being Lord of the Angels was never destitute of their Ministry but now they performed it to him in visible manner Now we read not of such a visible Ministry of Angels attending on him to comfort him but onely at this time and a little before his death when he was in that agony in the Garden Luke 22. 43. which shews that he was at that time much afflicted and weakned in body partly with hunger after so long Fasting and partly with Satan's Temptations So much of the sense of the words Observ 1 Observ 1. God giveth a good and happy issue in due time to all the troubles and temptations of his Children Though he hold them for a time under the cross yet at length he sets them free and gives them a time of refreshing Our Saviour long molested by Satan and wild beasts c. at length is set free c. Luke 4. 13. 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it God hath appointed a time in which he will afflict and try his Children and when that time is expired he will deliver them and give them ease and comfort Psal 34. 19. This is true of Inward and Outward Afflictions 1. Of Inward Though the Lord suffers his Children to be for a time afflicted inwardly by Satan's temptations or with the heavy burden of their own sins yet in due time he alwaies restoreth them to comfort and easeth them of these inward troubles 2. It is true of Outward Afflictions Psal 125. 3. The Rod of the wicked shall not rest upon the lot of the Righteous c. The Israelites were long afflicted and oppressed in Aegypt under Pharoah yet at length God delivered them when their affliction was come to great extremity So the Jews afterward were seventy years afflicted in Babylon yet at length the Lord brought them home again to their own Country Job had a time of grievous outward Affliction and at length was delivered So David had many outward troubles yet the Lord gave an issue to them in due time So Paul 2 Cor. 1. 8. was pressed out of measure above strength c. and then God delivered him from so great a death c. ver 10. Use Vse This must comfort us in all troubles and temptations inward and outward though they continue upon us for a time yea though it be for a long time yet if we wait upon God with patience we shall in his good time see a happy issue and deliverance Hebr. 10. Yet a while and he that shall come will come c. Observ 2 Observ 2. In that the Angels ministred comfort and sustenance to Christ in this time of his weakness and want hence we may gather for our comfort that so many as have Union with Christ by Faith they are by vertue of this Union partakers of this priviledge That the Angels are ministring Spirits for their good as it is Hebr. 1. 14. Psal 34. 7. The Angel of the Lord encampeth round about them that fear Him and delivereth them Psal 91. 11. He shall give his Angels charge over thee to keep thee in all thy wayes This is the priviledge of all the faithful That as the Angels ministred to Christ their Head in his necessity so they are ready at God's command to minister unto them also for their good that is to protect them against Satan and to preserve them safe in times of danger See some examples of this Gen. 32. 1. when Jacob went to meet Esau the Angels of God met him which they did no doubt to this end to comfort and strengthen him against his Brother Esau who sought his life So Gen. 19. the Angels brought Lot out of Sodom So 1 King 19. an Angel fed Eliah in the Wilderness And in the Acts of the Apostles we read how the Apostles were delivered out of Prison by Angels Act. 12. and Act. 16. Vse Vse Comfort to the faithful in all times of temptation and distress the Angels of God are still ready prest at Gods Command to protect and keep them from evil especially to defend them against the malice and power of Satan and wicked men his Instruments Though many Devils and wicked men oppose themselves against us yet we have a Garrison of Angels ready still to defend and keep us There are more with us than against us as Elisha told his Servant 2 King 6. Let us pray unto God to open our eyes to see this our priviledge that the good Angels are continually about us to protect us in our wayes and let the consideration of it comfort us against the malice and power of Satan and of wicked men and against all evils and dangers that may befal us Mark 1. 14 15. Now after that John was put in prison Jesus came into Galilee preaching c. Sept. 27. 1618. OF the two first parts of this Chapter we have spoken 1. Of our Saviour Christ's Baptism 2. Of his Temptations by Satan
c. 2. It signifieth the Kingdom of Glory in Heaven after this life ended 1 Cor. 6. 9. The unrighteous shall not inherit the Kingdom of God and Joh. 3. 3. 3. It is put for the visible Church on Earth in which are both good Christians and Hypocrites as Matth. 13. 47. Like a Draw-net c. 4. For the Preaching of the Gospel Matth. 21. 43. The Kingdom of God shall be taken from you c. 5. For the spiritual Regiment and Government of the Church exercised by the Messiah after his coming in the Flesh and in this sense it is to be taken here So the meaning is That the Messiah being exhibited and come in the Flesh hath now begun to exercise his spiritual Government and Kingdom amongst men called the Kingdom of God because it is assigned unto Christ of God Quest 1 Quest 1. Did not Christ exercise a spiritual Regiment in and over the Church before the time of his coming in the Flesh Answ Answ Yes But not so manifestly and clearly nor in such conspicuous manner as he did after his Incarnation Kingdom of God The full and clear manifestation of the spiritual Kingdom of the Messiah Is at hand To be shortly accomplished Quest 2 Quest 2. Wherein stands this spiritual Regiment which Christ exerciseth Answ Answ In sundry things chiefly in these 1. In calling and gathering his Elect out of the World causing them to become his subjects Mat. 23. 37. O Jerusalem how often would I have gathered thee c. See also Joh. 15. 19. 2. In overthrowing and destroying the contrary Power and Kingdom of Sin and Satan in his Elect. 3. In conferring on them all saving graces of his Holy Spirit 4. In guiding and directing them in the whole course of their lives 5. In bringing them to be partakers of eternal life c. Quest 3 Quest 3. How or by what means doth he exercise this spiritual Government Answ Answ By a twofold means 1. Outwardly by the Ministry of his Word which is therefore called the Word of the Kingdom as we heard before 2. Inwardly by the power and efficacy of his Spirit Rom. 8. 14. So much of the sense of the words Now to come unto the Instructions to be gathered from them Observ 1 Observ 1. The time is fulfilled that is the full time appointed of God for the coming of the Messiah and for the manifestation of his Kingdom this time is accomplished in that the Messiah is now already come in the Flesh hence gather that God hath appointed a certain time for the fulfilling of all those things which himself hath purposed in his eternal counsel to do or which he hath promised in his Word and in that due time they are and shall be all accomplished God purposed from Everlasting and promised to our first Parents after their fall to send the Messiah and he appointed a certain time for the sending of him and when that time was expired he sent him accordingly So 1 Pet. 1. 20. This is true of all other purposes and promises of God there is a certain time appointed of God for the fulfilling of them and when that time is come they are alwayes fulfilled Eccles 3. 1. To every thing there is a season c. Hab. 2. 3. The Vision is yet for an appointed time c. The Lord appointed a time for the deliverance of the Israelites out of Aegypt and when that time was come the self same day they departed c. as it is said Exod. 12. 41. So the Lord appointed a time for the return of the Jews from Captivity namely after seventy years and at the end of that time Cyrus gave them leave to return Use 1 Use 1. Prescribe no time unto God for the accomplishing of any thing which we desire for our selves or for God's Church but wait untill the time appointed of God himself for the enjoying of every Blessing or good thing which he hath promised in his Word Rest upon his Word for it and be content to waite till the time be fulfilled which God hath set for the accomplishment of it knowing that to be the fittest time which the Lord himself hath determined Remember this in times of trouble and distress though God defer our deliverance yet faint not neither cast away our hope patience and confidence in God but wait still for a happy Issue at the time appointed of God In the mean time live by Faith Hab. 2. remembring that it is one property of Faith not to make haste Isa 28. The Husbandman waiteth long for the fruits of the Earth so let us wait patiently on the Lord for the accomplishment of his Promises and beware of using any unlawful means to bring any thing to pass which we desire or God hath promised Vse 2 Vse 2. To strengthen our Faith to believe and certainly to hope for the Resurrection of our bodies after death and for eternal life in Heaven God having promised these things he hath also appointed a time wherein he will fulfil them c. Observ 2 Observ 2. Christ came in the Flesh at the time foretold by the Prophets Gal. 4. 4. when the Sceprer was gone from the Jews to the Romans and toward the end of Daniel's seventy weeks c. in the last Age of the World Use Use Therefore he is the true Messiah Seek Salvation in him onely Mark 1. 15. And saying The time is fulfilled and the Kingdom of God is at hand c. Octob. 11. 1618. THe third Observation The Kingdom of God is at hand that is the spiritual Kingdom and Government of Christ the Messiah is now begun shortly to be manifested more clearly and plainly than heretofore Doctr. Doctr. Hence then observe this That the spiritual Regiment and Kingdom of Christ was more clearly and evidently to be manifested after his coming in the Flesh than it was before He was then to administer the same in more conspicuous and glorious manner than ever he did before his Incarnation This was foretold by the Prophets Isa 9. 7. and Jer. 23. 5. And it is now and hath been long accomplished since the coming of Christ in the Flesh Quest Quest Wherein stands this so evident manifestation of Christ's Kingdom Answ Answ In these things chiefly 1. In the clear and evident publishing of the Gospel of the Kingdom This Doctrine hath been more evidently preached since the coming of Christ than it was before It hath been preached by Christ himself and by his Apostles and succeeding Ministers far more plainly than it was taught by the Prophets of the Old Testament See 2 Pet. 1. 19. 2. In that Christ being risen from the dead is now actually advanced to heavenly Glory at God's right hand c. 3. In the powring forth of the gifts of the Spirit upon the Church in greater measure and abundance than before the coming of Christ Of this we read Act. 2. Joel 2. and Ephes 4. When he ascended on high he gave gifts
much on our Goods Lands Houses Wives Husbands Children c. We may love our Friends and use our Goods and the things of this World but yet so as if we used them not we must so affect our Friends and use our Goods as that we daily prepare in heart and affection to leave them at any time when God shall call us to it either in our Life time or at our Death though we are not to imitate Popish Fryars and Monks who without a calling do forsake their Goods and vow voluntary poverty yet if God call us to part with all we have for his Names sake or for the Profession of his Truth we must do it and therefore we had need daily to dispose our hearts to the doing of it that we may be willing to do it indeed when the Lord shall call us to it Observ 2 Observ 2. In that these Disciples performed speedy obedience to Christ's calling straightway forsaking all and following him Hence learn That we ought to yield quick and speedy obedience unto Christ in all his Commandements what he enjoynes us we must without delay yield obedience in performing it So Paul Gal. 1. 16. As these Disciples yielded speedy obedience to Christ in this duty of following him and forsaking their Goods and Friend so must we without delay yield to the performance of every duty which Christ doth require of us Heb. 3. 7. To Day if we will hear his Voyce c. Now among other Commandements of Christ there are two principall ones which he enâ—oyneth us The first is to Believe in him by Faith laying hold of him and all the saving benefits of his Death and Obedience See Joh. 14. 1. The second is to Repent and turn from our Sins This Christ appointed to be Preached in his Name as one of his special Commandements Luke 24. 47. It is therefore our Duty as in all other Commandements of Christ so especially in these two to yield speedy obedience unto him without delay Reas 2. That obedience is most pleasing and acceptable to Christ which is performed without delay therefore our Saviour gave a check unto those who made delayes when he Commanded them to follow him Luke 9. 59. Use Use To reprove those that delay and put off their obedience to Christ's Will and Commandements They will hereafter repent of their sins and get Faith in Christ when they are old or else when they have compassed such a bargain when they have gotten thus much in Lands by the year then they will seek after Faith and turn to God from their sins But know that as Christ commands thee to do these things that is to Believe and Repent so He requires thou shouldst Forthwith do them Today hear his Voyce and harden not thy heart Thou wouldest have thy Servant obey thee speedily How much more shouldst thou yield speedy obedience unto Christ thy Heavenly Lord and Master He requires thy present service and obedience put it not off then from day to day or from one time to another c. Mark 1. 21 22. And they went into Capernaum and straightway on the Sabbath Day He entred into the Synagogue Nov. 29. 1618. and taught And they were astonished at his Doctrine c. THe Evangelist having in the former Verses laid down the Calling of four Disciples of Christ to be his Followers Now in these two Verses he proceedeth in setting down the history of Christ's Preaching whereof he had in part spoken before Ver. 14. 15. And as he there recorded his preaching in the Country of Galilee in generall so he setteth down his preaching in Capernaum which was one particular Town or City in Galilee Further note That this History of Christ's preaching here mentioned came to passe a good time after that which is mentioned before Ver. 14 15. For that is to be understood of his first publick preaching in Galilee But this here mentioned came to pass after he had gone over Galilee and after his coming to Nazareth and preaching that excellent Sermon mentioned Luke 4. 16. c. Upon the preaching whereof those of Nazareth thrust him out of the Synagogue and City and would have thrown him head-long down from the brow of a Hill as is in that place recorded See Kemnit He had before setled his dwelling in Capernaum and now he returneth to it again Touching this History we have in it four things principally set down 1. The Place where he preached namely in the Synagogue at Capernaum 2. The Time on the Sabbath Day 3. His readiness to preach he went straight way c. 4. The effect wrought by his Teaching Ver. 22. They were astonished at his Doctrine And this astonishment is set forth by the cause of it namely the manner of Christ's teaching set down 1. Positively or Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes Into Capernaum This was the mother-City or Town in Galilee onely it was a populous Town in our Saviour Christ's time Therefore our Saviour leaving Nazareth where he had bin brought up came and dwelt in Capernaum Matth. 4. 13. Hence it is also called his own City Matth. 9. 1. Here he conversed and preached much at this and other times and here he wrought 〈◊〉 of his famous Miracles in which regard this City is sayd to be lifted up to Heaven Matth. 11. 23. On the Sabbath Day In the Originall it is Sabbaths in the plurall number by Enallâ—ge numeri one number put for another So elsewhere as Matth. 12. 1. and Acts 16. 13. Now by the Sabbath we must here understand the Jew's Sabbath which was the seventh Day from the Creation of the World being that which is now our Saturday for the Christian Sabbath which we now keep on the first day of the Week was not yet instituted till after Christ's Resurrection Into the Synagogue The Word signifies an Assembly or Gathering together of People in any Place By this name the Jews called their ordinary places appointed for the publick Worship of God such as our Churches now are So Luke 7. 5. In these Synagogues they usually assembled on the Sabbath day for publick prayer and for the publick reading and preaching of the Word as may appear Acts 13. 15. and Acts 15. 21. Therefore our Saviour Christ took the opportunity of the time being the Sabbath and of the place being in the Synagogue there and then to preach when the People were assembled that so he might do the more good by his preaching Observ 1 Observ 1. Ministers of the Word ought to observe and take all opportunities of doing good by their Ministery They must be wise to discern of the fittest times and places for the exercise of their Ministery and for the gaining of Souls to God thereby as also to take the opportunity of such Times and Places Thus did our Saviour Christ usually as we see here and at other times
thee c Dec. 27. 1618. WEE have heard how the Devil in this party possessed doth expostulate with our Saviour Christ about the cause of his molesting him and his fellows the other wicked Spirits in going about to dispossesse them in these words What have we to do with thee c Now in the words following He doth farther expostulate with Him about the end of his coming whether it were to destroy them Art thou come to destroy us Viz. Before the due time appointed for our destruction for that is implyed as may appear by comparing Matth. 8. 29. Art thou come hither to torment us before the time By Destruction The Devil here meaneth that full finall and last destruction judgment or punishment which he knows is to be inflicted on him and his fellows by Christ at the last day or day of generall Judgment And because he did already begin to feel the Divine Power of Christ therefore by these words he seems to intimate another reason besides that before implyed to move our Saviour not to put him to farther torment by casting him out viz. because the time appointed for their full and finall punishment was not yet come So much of the meaning of the Words Art thou come to destroy us Observ 1 Observ 1. The Devils have not as yet their full and perfect Damnation or punishment inflicted upon them God's Wrath is not yet come upon them to the uttermost This is plainly implyed when they ask Christ Whether he were now come to destroy and damn them to the full Luke 8. 31. That Legion of Devils requested our Saviour not to command them to go out into the Deep that is the place of full and perfect torment which they shall be cast into hereafter which shewes that they are not in it already 2 Pet. 2. 4. They are in Chains of Darkness reserved unto Judgment So Jude 6. ver and Matth. 25. 41. Everlasting fire is prepared for the Devil and his Angels therefore they do not yet burn in it so as they shall hereafter Those wicked Spirits are already entred into some degree of Hellish torments and this torment they carry about them wheresoever they become but their full judgment is not yet inflicted upon them Vse Hence we may gather a certain Argument that there is a Day of General Judgment yet to come in which the Devils and Reprobate Men shall be adjudged to full and finall Damnation If there were not a Day of Judgment to come how should those wicked Angels receive their full Reward of Judgment and Punishment But God's Justice requireth that when their sins are come to the full Height and Measure which they shall be at the last Day that then they should be punished with full and perfect Damnation We must therefore certainly believe a Day of general Judgment to come And not only believe it but daily prepare for it knowing that at that Day not onely the Devils shall be Judged but we also every one of us must hear the finall Sentence of our Absolution or Condemnation and withall we must then receive our full reward according to the things which we have done in the body whether good or evil 2 Cor. 5. 10. Quest Quest How should we prepare our selves against that Day Answ Answ 1. Get true Faith in Christ that we may be found in Him at the Last Day Then shall we lift up heads and hearts with comfort at the appearing of Christ 2. Repent of our sins and renew our Repentance daily See Acts 17. 30 31. Observ 2 Observ 2. The Devils do stand in great fear of the Day of Judgment and of that full and finall torment which then shall be inflicted upon them This appears in that they demand here of Christ whether he were already come to destroy them before the appointed time of full Judgment shewing that they much feared that time See Luke 8. 31. and Jam. 2. 20. Where it is said That they Tremble which must be understood chiefly in respect of the Day of Judgment and of that finall accomplishment of their Damnation which then they must feel Use Use See then the stony hardnesse or 〈…〉 Mens hearts who live so securely in their sins and are so hardned in them that they are little or nothing moved with any 〈◊〉 trembling at the consideration of the Day of Judgment when Christ shall come in flaming fire to render Vengeance to suc◠wicked Ones But it were much better for them now to be moved with fear of that terrible Day and speedily to turn from their sins that they might be saved in that Day of the Lord than securely to go on in their sins and so to be surprized unawares at that Day by the wrath of God which then shall be powred out on all the Reprobates Surely if the Devils themselves tremble at that Judgment to come then it is like to prove a terrible Judgment to all wicked Men and Unbelievers that shall then be found in their sins So much of the second thing considered in this Speech of the Devil unto Christ viz. His expostulating or reasoning with him Now followeth the third thing namely his profession of Christ in these words I know thee who thou Art c The meaning of the words is first to be shewed I know That is do acknowledge and believe who thou art the Devil speaks not here of a bare knowledge or understanding of Christ but of such a knowledge as was joyned with a generall assent to the truth of that he knew The Holy One of God It is likely that this title was then usually given to the Messiah by way of allusion to the Prophets as Psal 16. 10. See also Dan. 9. 24. Therefore the Devil giveth this title to Christ quasi diceret I believe thee to be that Messiah of whom the Prophets foretold Now this Title the Holy one of God is given to the Messiah because he was sanctified of God to be the Saviour of Mankind John 10. 36. And this sanctifying implyeth two things 1. The seperating of Him to this Office 2. The furnishing of Him with extraordinary holiness and grace fitting him for that Office Quest Quest Why did the Devil make this profession of his knowledge of Christ Answ Answ Not for any good end for although he sometimes speak the Truth yet it is still for some evil purpose So at this time he aimed not at the Glory of God or of Christ but he made this confession 1. To flatter our Saviour and so to perswade him if it might be to let him alone and not cast him out Therefore he commends him and makes shew of honouring him 2. No doubt he did it also to this end That he might bring the Truth it self which he professeth into suspition and disgrace because it received Testimony from him who is the Father of lies 3. To make the People suspect that our Saviour had some communion and familiarity with Satan or did work
to use Wine for his Stomach's sake c. 1 Tim. 5. 23. And in the sixth Commandment the Lord in forbidding us to hurt or take away our own or others lives doth on the 〈◊〉 enjoyn us to use all good means for the preserving of life Use Vse To reprove those who in sickness of body are negligent and careless of good means for their health as good Diet and Physick Some ignorant People use to say in sickness that God shall be their Physitian and under colour of this they are careless in using the means Such must know that although it is true that God is the best Physitian because he onely who sendeth sickness can take it away yet He doth this ordinarily by means which means he will therefore have us carefully to use So much of his coming to Christ Now to speak of his Prayer or Petition made to Christ First to clear the sense of the words Beseeching him or entreating or praying Him to cure him if it were his Will for this is that he prayed for as the words following do manifestly shew Object Kneeling to him Object St. Luke saith He fell on his face Luke 5. Answ Answ It is likely therefore that first he kneeled to him and then also fell on his face before him Now some think he used these gestures onely in way of civil honour and reverence to Christ as to one whom he took for some great Prophet of God But it is rather thought that he used these gestures in way of religious honour and reverence to our Saviour as to one whom he believed to be more than a meer man therefore St. Matthew saith He worshipped Him Matth. 8. 2. And the words following shew that he attributed a divine power to Christ that he was able of himself to cure diseases miraculously If thou wilt thou canst c. These words have the force of an earnest Prayer for although he doth not directly intreat Him to cure him yet by acknowledging that he had power if he would to cleanse him he doth secretly imply his earnest desire to be cleansed Further we must note that when he saith If thou wilt c. he doth not thereby imply that he doubted of Christ's goodness and mercy toward him but he rather shews the strength of his Faith and that by two things 1. By acknowledging Christ's power to cure him 2. By submitting himself to his Will touching the cure it self as one that desired it no further than Christ should be willing to grant it Now I come to the Instructions Observ 1 Observ 1. First In that this Leper being afflicted with this Disease in his body sought to Christ by Prayer to be cured we may gather that in all Afflictions we should seek unto God by Prayer This is our best Remedy Jam. 5. 13. Is any afflicted Let him pray Psal 50. 15. Call upon me in the day of trouble c. Prov. 18. 10. The Name of the Lord is a strong Tower c. As in time of danger men fly to some strong-hold so should we to God by Prayer in all distresses This is true 1. Of outward Afflictions Hezekiah being in sickness sought to God by Prayer So David Psal 32. So the Israelites suffring hunger and thirst in the Wilderness Psal 107. So Jeremy being in the dungeon Lam. 3. 55. and Jonah in the Whale's belly 2. In inward distress of Conscience through the sense of sin use Prayer as out Remedy Thus David Psal 51. So Paul 2 Cor. 12. 8. Reas 1 Reas 1. To seek God by prayer is the onely way to find help ease and deliverance in any trouble Reas 2 Reas 2. It is the onely way to calm and quiet the heart and to keep it from being too much disturbed or unsetteled with vain fears or distracting cares Use 1 Vse 1. This condemns the practise of those that take wrong courses in their troubles to find ease and deliverance thus in outward afflictions as Sicknesse and the like carnall men in stead of praying fall to murmuring or impatient behaviour yea sometimes they break out into swearing and cursing to shew their rage A most fearfull thing See for this Revel 16. Ver. 9 21. When the Angels powred out the Vials of God's Judgments upon the Wicked they blasphemed the Name of God but repented not to give Him Glory Others in time of Sicknesse or other outward Crosses seek help from Wizzards or Witches So leaving God they seek to the Devil as Saul in his Distresse sought help from the Witch of Endor So in inward troubles of Conscience through the feeling of Sin some in stead of prayer betake themselves to merry-company or recreations to put it away But this is the way to increase this trouble and not to asswage it Vse 2 Vse 2. See what to do in every trouble outward or inward seek unto God by prayer do this in all afflictions outward or inward Prayer is the best remedy in them all this will help when nothing else will help use it therefore Art thou in bodily Sickness pain or under any other outward Crosse sit not still grieving and disquieting thy self in vain this will not help but hurt rather The onely way is to go pray unto God now He calls thee to it in speciall manner let this be thy first remedy turn to him that smiteth thee turn to him I say by prayer in humble manner acknowledging thy Sins craving pardon for them and patience and a holy use of thy Crosse and deliverance in God's good time The more heavy the Lord's hand is upon thee the more earnest be thou with Him in suing to Him for ease comfort and deliverance The more sharply he Chastiseth thee cleave the closer to him by Faith in prayer our afflictions should stir us up to prayer If we have bin negligent of it in prosperity yet in the evil day when God layes his hand on us we must not be slack in this Duty See Esay 26. 16. In trouble have they visited thee c. and Chap. 17. 7. At that Day shall a man look to his Maker c. And as we must use prayer as our onely remedy in outward troubles so also and much more in inward troubles of conscience for sin the way to find ease and comfort is by powring out our Souls to God in prayer Do therefore in this case as David did lay open thy sins to God in prayer and sue to him earnestly for the pardon of them and for the comfortable feeling of His love in Christ c. So much of this That the Leper sought to Christ by prayer for the curing of his Disease Now in the next place I come to speak of the reverent Gesture which he used kneeling unto Christ which he did 1. In way of Religious Adoration and reverence toward the person of Christ 2. In token of true humility thereby professing his unworthiness to receive this blessing from Christ which he craved Mark 1. 40. And there
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
which contains a Conference had between the Disciples of John Baptist and the Pharisees and our Saviour Christ concerning Fasting In which we have two things to consider 1. A Question propounded by them unto our Saviour Christ Ver. 18. Use 1 2. The Answer of our Saviour unto that Question Ver. 19 c. unto the 23 Ver. Touching the Question moved we may consider three things especially 1. The Persons that propounded it the Disciples of John and of the Pharisees 2. The Occasion of their question which was their custom or use of fasting They used to fast 3. The Question it self or the matter of their demand viz. Why the Disciples of John and of the Pharisees did fast and the Disciples of Christ fasted not The Disciples of John That is of John Baptist And by his Disciples are meant such as were called and converted by his Preaching and became his followers in profession and practise And of the Pharisees That is such as followed the Doctrine of the Pharisees and were conformable to their manner of Life and Practise For the Pharisees were publick Teachers of the Law of Moses See Matth. 23. 2. although they did corrupt and deprave the Doctrine of it in their Teaching Now those that followed their Teaching and their superstitious manner of Living are called their Disciples Used to Fast That is to fast often For so it is said Matth. 9. 14. and Luke 5. 23. where prayer also is mentioned Likely it iâ— that they had set times for fasting and prayer which they usually observed and kept Touching the Pharisees it is plain that they used set times of Fasting Luke 18. 12. I fast twice a week saith the proud Pharisee there and as themselves did so no doubt did their Disciples So also it is most likely that John's Disciples used set times of fasting and prayer which their Master prescribed unto them Now although both the Disciples of John and of the Pharisees used set times of Fasting yet with great difference for John's Disciples used this exercise of Fasting in religious and conscionable manner but the Disciples of the Pharisees used it in superstitious manner and for vain-glory as their Masters did as may be gathered from Matth. 6. 16. They come and say unto Him That is the Disciples of John and of the Pharisees For although St. Matthew do mention only John's Disciples yet by St. Luke it is plain that the Disciples of the Pharisees joyned with them Quest Quest How came it to pass that the Disciples of John did joyn with the Disciples of the Pharisees in moving this question to Christ seeing it did tend to the dishonour and reproach of Christ whom John Baptist himself did so much honour and esteem as we heard Chap. 1. Ver. 7. Answ Answ No doubt but the Disciples of the Pharisees perswaded John's Disciples to joyn with them that so by pretending the Name and Authority of John Baptist they might more easily convince and put to silence our Saviour Christ and that they might cause dissention between the Disciples of John and of Christ And John's Disciples were the more easily drawn to joyn with them because of some emulation and envy against our Saviour Christ with which they were tainted as may appear Joh. 3. 26. Why do the Disciples of John Fast c By this question they do closely reprove and find fault with our Saviour for that his Disciples did not Fast so often as themselves did As if they should have said thus Thou professest as great holiness of life as John Baptist or the Pharisees yea greater Why then dost thou give such liberty to thy Disciples to eat and drink at any time indifferently whereas John and the Pharisees do teach and prescribe unto their Disciples set times of fasting and that very often So much in way of opening and clearing the sense of the words Now to gather some Observations from them Observ 1 Observ 1. In that it is said touching the Disciples of John that they used to Fast but it is said afterward of the Disciples of Christ that they Fasted not Hence we may observe a great difference between the Disciples of John and the Disciples of Christ in their outward manner of Life John's Disciples used frequent and often fasting and had set times appointed them of their Master for fasting and prayer but on the other side Christ's Disciples fasted not neither tyed themselves to such set hours and times of fasting and prayers And herein they both imitated their severall Masters John's Disciples imitated him for he was a man of a very strict and austere Life using ordinarily also much fasting as is likely because it is said Matth. 11. 18. He came neither eating nor drinking that is he did not give himself so much to eating and drinking as ordinary Men did but often abstained and fasted So also on the other side Christ's Disciples followed the practise of their Master For he came eating and drinking as it is said Matth. 11. that is he did ordinarily and at usuall times give himself to the use of Meats and Drinks as other Men did and did not use often fasting as John did Thus we see there was a great difference between the Disciples of Christ and of John Baptist in their outward manner of Life in respect of Fasting Use Vse Hence gather That there may be unity of Faith and Religion among those that differ in some Points of outward Practise and in some outward Religious Observations and Customs John's Disciples used set times of Fasting Christ's Disciples used no such set times of Fasting yet were they all of one Faith and Religion And such difference of outward Rites and religious Customs in smaller matters there hath ever bin in severall particular Churches of antient time which yet did not break the unity of Faith among them Thus they had different Rites and Customs about Fasting Some Churches used Fasting on the Saturdayes and on the Sundayes or Lord's-Dayes and others did not Some abstained from Fish and Flesh some only from Flesh So also about the use of the Sacraments they had diverse Rites Some received the Lord's Supper every Sabbath Day and some not so often c. See touching these and sundry other different Customs Socrat. Lib. 5. Chap. 21. and Augustine Epist 86. ad Casulanum Epist 118. 119. ad Januarium We are not therefore absolutely to tye all Persons or Churches to the same Customs and Rites in every respect nor yet to condemn all that differ from us in some smaller and circumstantiall matters touching outward Rites and Ceremonies if they be such as be indifferent in their own nature and not repugnant to the Word of God Observ 2 Observ 2. In that the Disciples of the Pharisees used to Fast as well as John's Disciples we may observe That Hypocrites and Wicked Men may be and are sometimes very strict and forward in outward Duties of Religion as well as good Christians How forward and
Fasting q. d. It is not fit they should be tyed to it By Fasting is meant religious Fasting which is a voluntary abstaining from Meat and Drink for a time for a religious end But the dayes shall come when the Bride-groom shall be taken from them namely when Christ himself should be taken away from them in regard of his bodily presence for otherwise in regard of his spiritual presence He was never taken from them Matth. 28. 20. This was to be fulfilled afterward partly at the time of his death and partly at his ascension and going up into Heaven after he rose from death Thus much of the meaning of the words contained in the 19 and 20. Verses Observ 1 Observ 1. Here is mention made first of the Bride-groom's being present with Christ's Disciples and afterward of his being taken from them Hence learn that the outward estate and condition of the faithful in this life is not alwayes alike but variable and changeable One while they are in outward prosperity another while they are in adversity and affliction Thus it was with these Disciples of Christ One while they had Christ the Bride-groom present with them and this was a prosperous time with them for his presence was most sweet and comfortable to them many wayes Another while afterward they were deprived of his heavenly society and company and this was a time of sorrow and affliction unto them Thus it hath been with others of the faithful sometimes their estate hath been more prosperous and comfortable sometimes more afflicted and uncomfortable Joseph one while in great affliction being sold by his Brethren for a Slave to the Ismaelites another while in prosperity being advanced to great Dignity in Aegypt and into special favour with the King himself Job one while rich and abounding in Wealth and Children and all outward prosperity another while in grievous afflictions of all sorts David one while persecuted by Saul and driven to fly into the Wilderness and there to live and remain for a time another while settled quietly in his Kingdom and flourishing in it Daniel also was one while in great favour with Nebuchadnezzar King of Babylon and with Darius King of Persia another while in great trouble and danger being accused falsly and cast into a Den of Lions Use Use This must teach all God's Children to make accompt of this That their outward estate in this life shall not continue alwayes at one stay or in one and the same tenure but that it is subject to Change and Alteration Sometimes they may be in outward prosperity health wealth c. but they must not think this will alwayes continue but look for a time of affliction and trouble to follow and succeed it The Marriage-day is a time of Feasting and Rejoycing but it doth not last alwayes neither doth the Bride-groom continue alwayes with his Companions and Guests but for a time onely and then there is a parting of them asunder So it is with the Prosperity of God's Children in this life though they may enjoy it for a time when God sends it yet it will not alway continue neither must they look it should therefore they must not in prosperity grow secure or careless as if they could never be moved from that estate but in their prosperity prepare for the cross and affliction On the contrary side when they are in affliction and trouble they are not to faint or be dismayed nor to cast away all hope of comfort or deliverance for God is able to change their estate and to give them prosperity in stead of Affliction and he will do it in due time if he see it good for them Observ 2 Observ 2. Further in that our Saviour shews that it was not so fit for his Disciples now to fast while himself who was the Bridegroom was with them but that afterward when the Bride-groom should be taken away then it should be a fitter time for Fasting Hence we learn that Christians should carry themselves agreeably and answerably to their outward estate and condition in this life in Prosperity it is fit for them to rejoyce and to be cheerful In adversity and affliction it is fitter to give themselves to Fasting and Mourning for their sins and to humble themselves under the hand of God Eccles 3. 4. There is a time to weep and a time to laugh a time to mourn and a time to dance not that there is any time for foolish Laughter or wanton Dancing but to shew that there is some time fitter for honest moderate and lawful Mirth and Rejoycing than other times are and that is the time of Prosperity To this purpose also is that Jam. 5. 13. Is any any afflicted Let him pray Is any merry Let him sing Which shews that there should be a difference in the outward behaviour of Christians in the time of Affliction and in the time of Prosperity Praying Fasting and Mourning is fittest for the one and Christian Mirth and Rejoycing doth best beseem the other Vse Vse This reproveth those that use Mirth and Mourning Feasting and Fasting unseasonaby and so as is not sutable with their present outward estate and condition Some mourn and afflict themselves too much with heaviness and pensiveness at such time when they have more cause to rejoyce and to be cheerful in respect of the manifold Blessings of God which they enjoy Others on the contrary give themselves to Mirth Jollity and Feasting at such time when they have more cause of Fasting and Mourning in regard of God's hand which is upon them some way or other for their sins Like unto those Isa 22. 12. In that day did the Lord God of Hosts call to Weeping and to Mourning and to Baldness and to Girding with Sack-cloth And behold Joy and Gladness slaying of Oxen c. Observ 3 Observ 3. Further in that our Saviour calls himself the Bride-groom we are taught that he is indeed the true and onely spiritual Bridegroom and Husband of his Church and that the true Church is his Bride or espoused Wife Revel 21. 9. The Church is called The Bride the Lamb's Wife that is the Wife of Christ that unspotted Lamb of God which taketh away the sins of the World 2 Cor. 11. 2. The Apostle saith he had espoused them to one Husband that he might present them as a chast Virgin to Christ Ephes 5. 23. The Husband is the Head of the Wife as Christ is the Head of the Church Hos 2. 19. The Lord saith he will betroth or marry his Church to him for ever c. This is true of Christ that he hath betrothed his Church to himself for ever in a spiritual manner So Psal 45. and in the Canticles Christ is resembled to a Husband and the Church to his Spouse and Wife See also Matth. 22. 2. Now Christ is said to be the Spouse or Husband of the Church in regard of that neer spiritual Union which is between him and the Church
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
set upon it as they should Therefore Psal 119. 36. David prayes God to incline his Heart to his Testimonies and not to covetousness to shew that if the Heart be inclined to covetousness it cannot be inclined as it should be to the Word of God 2. It hinders men from yielding true obedience to the Word Preached Ezek. 33. 31. My people hear thy Words but they will not do them for their Heart goeth after their covetousness What was it but covetousness or love of Riches that kept that young Ruler from obeying the Word of Christ bidding him sell all and give to the poor and follow him Matth. 19. 22. He went away sorrowfull for he had great Possessions He had them so as that he was too much in love with them and not willing to part with them when he was called to it Hence is that Matth. 11. 5. The poor have the Gospell Preached to them to shew that they were most fit and ready to yield obedience to it whereas covetousness hindered the great Rich men for the most part from yielding obedience to it Now the reason why the love of Riches must needs hinder men from obedience to the Word is alledged by our Saviour Matth. 6. 24. No man can serve two Masters for either he will hate the one c. Ye cannot serve God and Mammon Use 1 Use 1. See another main cause of so little fruit of the Word Preached in many hearers their Hearts are overgrown with the thorns of covetousness and inordinate desire of this Worlds goods and these choak all good affections to the Word in them yea they choak and hinder in them all care and Conscience of obedience to the Word Their hearts are so exercised with covetousness that they cannot exercise themselves in obedience to the Word of God or in performance of good duties required in it What hindred Judas from profiting by the Doctrine of Christ but covetousness Use 2 Use 2. See how dangerous a sin covetousness is hindring and choaking all true and saving fruit of the Word in those that hear it stealing away their Hearts from loving it and keeping them from all conscionable obedience to it Hence it is that we see so few covetous rich men that reap true fruit by the Word Preached few or none that do so hear the Word as truly to imbrace it in heart and yield obedience to it in their life Where shall we find such a one It is a rare thing to hear of a covetous rich man brought to true Faith and Repentance by the Word Preached Such a one cannot be a good hearer he may come to hear the Word and make some shew of love and liking to it but will he yield any true and sincere obedience to it in reforming his special sins and corruptions or in practising such holy duties conscionably as are required of him No this he will never do so long as his heart goeth after covetousness He may make shew of reforming some sins and of practising some good Duties outwardly but he will never reform all known sins in himself he will never forsake his beloved sins especially his covetous practises he will never leave these without Gods special and extraordinary Grace Hence is that fearful censure of our Saviour passed upon the covetous Rich man Matth. 19. Easier for a Camell to go through the eye of a Needle c. He never gives the like peremptory censure of any other sin except the sin against the Holy Ghost Let this move all covetous worldlings to bethink themselves in time and to desire special Grace from God that they may truly Repent of this sin Object Object Poor and mean men may here think with themselves that this point toucheth not them because they have not abundance of wealth as some have Answ Answ Though thou have not Riches yet thou mayest be covetous It is not Riches but the inordinate love of them which choaketh the Word and hinders men from Salvation look to thy self therefore though thou possess not great Wealth yet if thy heart go after it and be in love with it thinking it the best good and those to be the onely happy men that have it take heed this covetous mind and affection in thee be not as thorns to choak the Word in thee or as a snare to intangle and hinder thee in the way to Gods Kingdome Use 3 Use 3. Admonition to all and especially to Rich men to take heed these thorns of covetousness grow not in their hearts to choak the seed of the Word of God in them Remember that Psal 62. 10. If Riches increase set not your heart upon them Remedies against this sin of covetousness that it choak not the Word in us 1. Consider the vanity of all worldly wealth how unable of it self to help or do us good when we have most need of help as in time of danger or Affliction or death It cannot give us ease when we are in pain nor health in sickness nor comfort and joy in time of heaviness it cannot prolong our life Luke 12. 15. Though a man had abundance his life stands not in Riches The Richest men live not longest But least of all can Riches help a man in the day of the Lord's wrath Prov. 11. 4. and Ezek. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath nay in time of war saith the Prophet they shall cast them in the Streets 2. Consider Riches often provesnares and hinderances in the way of Salvation 1 Tim. 6. 9. They that will be Rich fall into Temptation and snares and into foolish and noysome lusts which drown men in Perdition c. They are often made the Instruments of unjustice oppression usury and of other grievous sins They are very apt to steal the heart from God and from the love of his Word Why then should we set our love upon them seeing they may and are like without Gods speciall Grace to prove so hurtfull and dangerous to us 3. Labour to be well contented with thy present condition Hebr. 13. 5. Let your conversation be without covetousness and be content with those things which ye have Though thy estate be never so mean rest in it as in that which is allotted to thee of God 1 Tim. 6. 8. If we have food and rayment be therewith content Learn that excellent Lesson which Paul had so well learned Phil. 4. 11. I have learned in whatsoever estate I am to be content 4. Set our chiefest love and desire upon Spiritual and heavenly Riches Col. 3. 2. Covet the best gifts desire and seek to be Rich unto God to be rich in Knowledg Faith Repentance and other saving Graces Set our hearts upon these and this will cause us to love the Word of God which is a means to work and increase these in us and then we shall be kept from setting our Hearts on worldly Wealth and so the Word of God shall not be choaked in
us by these thoms of covetousness nay then we shall with David esteem the Word of God above all manner of Riches Psal 119. 14. Doctr. 2 Doctr. 2. Further from these words the deceitfulness of Riches we learn the nature and property of worldly Riches that they are deceitfull they prove so oftentimes yea most usually to their owners Now these are so in sundry respects 1. In that they are inconstant and transitory seldome staying long with their owners but apt to be flitting away from them yea sometimes to forsake them suddenly therefore called uncertain riches 1 Tim. 6. 17. and Prov. 23. 5. they take them to their wings as an Eagle and flye into the Heavens Thus Job's great Wealth deceived him and Luke 12. 20. Thou fool this night c. then whose shall these be As we account him a deceitfull friend that is inconstant and uncertain in his Love and friendship so as we know not where to have him we cannot be sure of the continuance of his kindness but he is apt to withdraw it upon every small occasion So it is with worldly wealth it is an inconstant and therefore a deceitfull friend like a fugitive Servant as Chrysostome saith 2. Riches are wont to fail men when they have most need of help and comfort In the evill day at the hour of death and especially in the day of the Lords wrath at these times they leave their owners destitute of help Prov. 11. 4. They avail not in the day of wrath Ezech. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath Nay further it is said That in time of War they shall cast their Silver and Gold in the Streets We account him a very deceitfull friend who faileth us in our greatest necessity So account of Riches 3. They promise unto men that good which they do not perform they promise much good and happiness to them they promise health and long life safety in time of danger ease and contentment worldly Honour c. and yet are not able to perform these Luke 12. 19. That rich fool by reason of his wealth promised himself ease and pleasure and long life yet all his wealth could not make this promise good to him Yea further some promise themselves Gods favour because of their wealth but wealth cannot make this promise good to them for Eccles 9. 1. No man knoweth love or hatred that is the love or hatred of God by all that is before them that is by all outward temporal blessings as Wealth Honour c. for ver 2. All things come alike to all c. 4. They are helpfull to the body and outward man but hurtfull to the Soul stealing the heart from God c. Object Object Riches are the good blessings of God how then can they be said to be so deceitfull Answ Answ In themselves they are good so far as they are well used but they are occasions of deceiving many by reason of mans corruption being so apt to abuse them unto sin by loving them too much and by putting too much trust in them c. Vse 1 Use 1. Hence gather that it is dangerous to be rich in this Worlds goods unless God give special Grace to use Riches well the reason is because they are by reason of mans corruption so apt to be abused and so to prove deceitful and hurtfull to the possessors of them See then how needfull it is for all that have wealth in abundance to pray unto God for speciall grace to use them well c. Use 2 Use 2. Seeing riches are so deceitful remember the counsel of Solomon Prov. 23. 4. Travell not too much to be rich c. No cause to bestow so much time and pains as many do rising early going late to bed c. only to get worldly wealth which when they have it is so deceitfull and uncertain so unable to help them in greatest need yea so hurtful and dangerous to the Owners without Gods special grace c. Think of this all greedy worldings and consider what folly and madness it is greedily to hunt after that which is so deceitful and uncertain Prov. 23. 4. Cease from thy own wisdome that is from this carnal wisdome of the world which moves men to labour so much to be rich which wisdome is indeed meer folly and madnesse as he proveth in the words following Verse 5. Wilt thou sayes he set thine eyes upon that which is not q. d. seeing wealth is so uncertain and deceitful it is folly to set thy eyes upon it so much Contra Seek Spiritual riches c. Lay up treasure in heaven c. Use 3 Use 3. Such as have wealth in abundance to take heed they be not deceived by it they had need be very wise and watchfull over themselves in the possessing and using of riches lest they prove deceitful to them If we be to deal with one that is deceitful or uncertain in his dealings we use to be wary and circumspect in our carriage toward him so had every rich man need to deal warily with his own goods lest they cozen and deceive him Remember how deceitful earthly riches are how inconstant and uncertain apt to forsake us suddenly yea to fail us when we have most use of them as in time of danger at the hour of death c. Therefore 1 Tim. 6. 17. Trust not in uncertain riches but in the living God c. Thou mayst use them to Gods glory and the good of thy self and others but trust not in them set not thy heart upon them put not confidence in them Job protesteth he did not make the wedg of gold his confidence Job 31. 24. Will any man trust a deceiver and cozening companion So do not thou trust thy wealth which is so deceitful though it promise thee much good and happiness believe it not for it cannot perform this if it promise thee health ease pleasure believe it not if it promise thee Gods favour believe it not these are deceitful promises it is never able to perform them to thee therefore build not upon them c. So much of the â—econd sort of Thorns which choak the Word in these hearers The deceitfulness of riches Doctr. Now followeth the third sort The lusts of other things That is other inordinate and unlawful desires of earthly things whether it be of worldly pleasures and delights or of wordly honours or the like called worldly lusts Tit. 2. 12. such as the Apostle St. John mentioneth particularly 1 Epist cap. 2. verse 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. Doctr. Here we learn That all worldly lusts or inordinate affections to earthly things are a great hinderance to the profitable hearing of the Word one sort of thorns that choke it Now they hinder the fruit of the Word 3. wayes 1. They hinder men from being affected with the Word
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
although God never take away the gifts themselves wholly or finally from such to whom they are once given yet he may for a time take away the comfortable feeling and lively working of those Graces from such as are too careless in employing them well Use 1 Use 1. Beware then of hiding any good gifts bestowed on us of God Bury not thy talent in the earth with the unprofitable servant lest it be taken from thee as it was from him live not idly and unprofitably with thy gifts lest God punish thy unthankfulness by depriving thee of those gifts as he may justly do Vse 2 Vse 2. If it be just with God to take his gifts from such as do not use them well then how much more just is it with him to deprive such of them who abuse them to his dishonour God will be honoured with his own gifts therefore dishonour him not with thme lest he severely punish this sin in thee Mark 4. 26 27 28 29. And he said So is the Kingdom of God as if a man c. July 2. 1620. THis is the third Parable uttered by our Saviour and mentioned by the Evangelist in this Chapter The main Scope of which seemeth to be this To set forth unto us the vertue power and efficacy of the Word preached and to shew how God doth by means of it work grace in the hearts of his Elect. This is shewed here by a similitude taken from seed sowen in the ground by a husbandman which doth by the blessing of God fructifie in the earth and grow up after a secret manner unknown to the husbandman although he take no further care or thought for the growth of it after it is sowen Even so our Saviour meaneth that the Word being soundly and faithfully preached by the blessing of God upon it and by vertue of his Spirit accompanying the same doth fructifie and bring forth the fruit of saving grace in the hearts of Gods Elect and that after a secret manner unknown to man and to the Ministers themselves who preach the Word More particularly in this Parable we have four things laid down 1. The outward means by which the work of saving grace is usually wrought in Gods Elect namely the preaching of the Word resembled here by the Husbandman's casting of seed into the ground Verse 26. So is the Kingdome of God as if a man c. 2. From whence it is that the Word preached hath such vertue and efficacy to work Grace in the Elect not from the Ministers themselves which preach it but from God himself blessing his own Ordinance and accompanying it with the powerful work of his Spirit This is implyed Verse 27. where it is said that though the Husbandman sleep and rise up night and day that is do passe dayes and nights securely not taking care or thought how to make the seed fructifie yet it doth spring and grow of it self by the blessing of God upon it so that it is not the care of the Husband-man nor any means that he useth or can use after that he hath sowen the seed that can make it to fructifie but the cause hereof is the blessing and providence of God making the seed to spring and grow in the earth And this is further implyed Verse 28. when it is said that the earth bringeth forth fruit of her self that is not simply and absolutely of her self but by that vertue which God giveth unto it to make it fruitful and not by any vertue which it hath from the Husbandman that soweth seed in it Now by all this our Saviour's purpose is to shew That the efficacy of the Word preached in working Grace in the hearers is not from the Ministers that preach it but only from God himself giving a blessing to his own Ordinance The third Point to be considered is the manner how God worketh grace in his Elect by the Word preached This is set forth here in two things 1. That he doth work it after a hidden and secret manner unknown to man which is implyed Vers 27. when it is said The seed sowen by the Husbandman springeth and groweth up he knowes not how by which our Saviour would shew that the vertue and efficacy of the Word preached in working grace in the hearers doth exercise it self after a manner that is secret and unknown to man and to the Ministers themselves who preach this Word 2. That God doth work grace in his Elect by degrees in tract of time and not all at once on the sudden This is implyed Vers 28. when the Earth is said to bring forth first the blade then the ear c. whereby our Saviour implyeth That the Word preached is effectual by degrees to work grace and not all at once first it causeth a small and weak measure of grace to spring in them and then afterward by degrees causeth it to grow to more ripeness and perfection The 4th principal matter to be considered in this Parable is the issue or consequent that followeth after that the Word preached hath been effectual to work grace in the Elect when his fruit of grace is come unto due ripeness in them that is unto such a degree and measure as God hath appointed they shall attain to in this life then God doth at the time of the harvest reap and gather into his barn as it were this fruit that is the persons themselves in whom this fruit of saving grace is brought forth by the Word preached I say the Lord doth reap and gather them into his barn that is partly at the hour of death and partly at the day of Judgment which are the times of the Lords harvest he doth translate and take his Elect out of this life and make them partakers of his heavenly Kingdom Verse 29. Thus we see the principal Points contained in this Parable Now to speak of them more particularly in their order First of the first thing which is the ordinary outward means of working grace viz. the Ministery or Preaching of the Word Verse 26. So is the Kingdome c. The Kingdom of God Touching the divers significations of this phrase of speech I shewed you upon the first Chapter Verse 15. In this place it is used to signifie the preaching of the Gospel yet not the preaching of it barely considered in it self but together with the efficacy and vertue of it whereby it worketh grace in those that hear it preached This preaching of the Gospel together with the vertue and efficacy of it is called the Kingdom of God because by means of it God doth raign in the hearts of his Elect. As if a man should east seed into the ground By these words our Saviour implyeth That as sowing of seed is the means to bring fruit so the preaching of the Word is the means to bring forth the spiritual fruit of grace in men Doctr. See then from hence the excellency and necessity of the publike Ministery of the Word
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâ—e may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ— life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
first but a very slender measure of Grace when he came to our Saviour by night to confer with him and to learn of him Joh. 3. 1. but afterward this seed of Grace grew to a greater measure of Grace in him as may appear Joh. 19. 39. when he came openly in the day time and shewed his love to Christ in bringing sweet Odours to Embalm his dead body and in helping to bury it 2. We may consider these degrees of Grace as they are found and do appear in sundry Christians at the same time for some are indued with a lesser and some with a greater measure of Grace Some are Babes in Christ 1 Cor. 3. 1. and some are well grown Christians some are weak and some are strong Rom. 15. 1. Vse 1 Use 1. This is matter of comfort to such weak Christians who are troubled and discouraged because of the small measure of Grace which they feel in themselves and because they come so far short of the Graces that are in some other Christians Such must remember this that there are different degrees of Grace and that God doth not give his Spirit in like measure unto all that are partakers of it but in such measure as he in his Wisdome seeth fittest for every one Consider also this that God doth more respect the truth and sincerity of that Grace that is in thee then the measure or degree of it Look therefore to this especially that the Graces that are in thee as Knowledg Faith Repentance c. be sincere and sound whatsoever the measure of them be They may be sound in thee though but in small measure And the smallest measure of Grace if it be sincere and sound is sufficient to give thee right and interest to Salvation If thy Faith be but as the grain of Mustard-seed in quantity yet if it be true and unfained Faith it is able to save thee If thou canst but truly and unfeinedly hunger and thirst after Christ and his Righteousness thou art blessed Matth. 5. 6. Onely do not rest contented with a small measure of Grace but strive to a further growth But more of this in due place Vse 2 Use 2. Such as have received the greatest measure of Spirituall Graces must from hence learn not to despise those that come behind them in Grace but rather to incourage them and to cherish the smallest beginnings of Grace in others remembring that of the Apostle 1 Cor. 4. 7. Who maketh thee to differ from another And what hast thou that thou didst not receive Doctr. 3 Doctr. 3. In that the work of Grace wrought by the Ministry of the Word is here compared to the grain of Mustard-seed which being small doth grow in time to a Tree we may further learn this that it is the property of true and sound Grace to grow and increase in those that are partakers of it Though it be never so small in them at first yet it will grow and increase in time to a greater measure 2 Thess 1. 3. We are bound to thank God c. because your Faith groweth exceedingly and the Charity of every one of you aboundeth c. 2 Cor. 4. 16. The inward man is renewed day by day 2 Cor. 3. 18. We are changed into the Image of the Lord from glory to glory c. that is we grow in Grace and the glorious Image of God is daily more and more restored in us Joh. 15. 2. Every branch that beareth fruit in Christ is purged that it may bring forth more fruit Here note two things touching the growth of Grace 1. It is not alike in all Christians but in some greater in some less 2. It is not alwayes sensible for the present time As we see not the growing of the Mustard-seed but we see it is grown c. Use 1 Use 1. This convinceth such not to have any truth or soundness of Grace in them who do not grow in it Some think they have enough Knowledg Faith and other Graces already and therefore rest as they are never caring or endeavouring to go forward in Grace Such have no soundness of Grace at all in them for if they had they could not posibly rest in that measure which they have but must needs strive to a further growth Others are so far from increasing that they decay and go backward in Grace leaving their first zeal and love as did the Church of Ephesus Revel 2. 4. And indeed such as go not forward in Grace must needs go backward in it for there is no standing at a stay in this case Now such as do thus stand at a stay or go backward have just cause to suspect that there was never any truth or soundness of Grace in them Quest Quest May not such as have soundnesse of Grace decay and go backward in it for a time Answ Answ Yes this is possible and doth sometimes come to pass though it be a very dangerous thing so to fall away But such as have thus fallen back if there be any soundness of Grace in them so soon as they come to see their own backslidings will labour speedily to recover themselves and they will ever after strive so much the more to grow and increase in all Graces of the Spirit which have bin for a time quenched or decayed in them Therefore our Saviour bids the Church of Ephesus to remember whence they were fallen and to repent and do their first works Use 2 Use 2. If we would know what soundness of Grace is in us examine our selves what growth of Grace is in us Quest Quest. How may we know this Answ Answ By these marks or signs 1. By the abatement and decaying of our sinfull corruptions which are opposite to Grace and do fight against it in us The more the flesh decayeth the more the Spirit groweth and getteth the upper hand in us As it is with one that begins to recover out of bodily sickness the more the corrupt humours in his body do decay and are wasted and purged away the more the party groweth in strength and health of body So it is with us in our Spirituall growth in Grace when our corruptions decay in us and the strength of sin is more and more abated in us this is an argument of the growth of Grace in us As on the contrary if our corruptions grow stronger in us this argues the decay of Grace in us Try thy self by this therefore if thou wouldst know whether thou grow in Grace look whether the corruption of sin decay in thee look whether those sinfull lusts which have bin strong in thee do now grow weaker and are more and more mortified in thee If it be thus with thee this is an evidence of thy growth in Grace As on the contrary if thy corruptions grow stronger and more prevail in thee than they have done it is to be feared that thou decayest in Grace 2. We may know our growth in Grace by our increasing and
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
unfeignedly unthankfull unto him for this his mercy and goodness Observ 2 Observ 2. In that the Devill 's being in this party possessed did cause him in his mad and frantick fits to cut wound his own body with sharp stones We may hence observe That it is the Devil's property to cause men to offer violence and to do hurt and mischief to their own bodies Thus he tempted our Saviour Christ to cast himself down headlong from the Pinnacle of the Temple that he might hurt and mayhm his own body Thus also it is the Devill that tempteth some desperate persons to lay violent hands upon themselves and wilfully to take away their own bodily lives as did Saul Ahitophel and Judas Hence the Devill is said to be a murderer Joh. 8. 44. And Abaddon and Apollyon that is a destroyer Revel 9. 11. because he seeks the hurt and destruction not only of the souls of men but also of their bodies Use 1 Use 1. Let this unnaturall sin of hurting and shewing cruelty to our own bodies be far from us yea let the very thought of it be far from us Remember who it is that tempteth men to this sin of self-murder and of hurting and mayming our own bodies It is the Devill that murderer of souls and bodies who thrusteth men forward unto it Learn therefore to detest all kinds and degrees of self-murder And consider that it is the worst of all kinds of Murder The light of nature abhorreth it Ephes 5. No man ever hated his own flesh but nourisheth and cherisheth it c. And Solomon saith A good man is mercifull to his Beast How much more to his own body Use 2 Use 2. See what to judge of the practice of Popish Fryers cruelly whipping and scourging themselves in way of satisfaction for their sins This practice is from Satan not from God who never required it at their hands Observ 3 Observ 3. Observe here the woful and miserable condition of this party possessed with Devils in that the Devils being entred into him and having gotten possession in him did abuse him in such vile manner not only torturing his body with pains but also terrifying his mind and distempering it with frenzy causing him to behave himself as a mad-man in going naked in crying out day and night and cutting himself with stones Now this teacheth us That it is a great and fearfull misery for any to be subject to the power and tyranny of the Devill He is a most cruell and unmercifull Tyrant to those over whom he hath any power and the case of such as are in bondage under him is most wretched and miserable worse then the case of the Israelites being in subjection under Pharaoh's Task-Masters and worse than the case of those that are in bondage under the Turk at this day or under any other cruel Tyrant upon Earth This is true both of those that are in bodily subjection and of those also that are in spiritual bondage under the Devil Touching the first sort which are those over whose bodies the Lord suffers the Devil to have power whether it be to enter into them and to possess them or otherwise to afflict them we see how miserable their case is and how unmercifully the Devil tyrannizeth over them This is plain by this example which we have in this Text and Mark 9. 18. in him that had the dumb spirit of whom it is said that the Devill did tear him and make him foam and gnash his teeth and pine away And Verse 22. oft-times he cast him into the fire and water to destroy him c. This also we see in Job over whose body so soon as the Devill had power given him of God he presently smote him with boyls from the sole of his foot to his crown Job 2. 7. Touching the second sort namely such as are in spirituall bondage under the Devill as all wicked men are their case is much more wretched and miserable For the Devill hath them and holds them as in a snare and leads them captive at his own will 2 Tim. 2. ult He entreth into their hearts by his wicked suggestions as he did into the heart of Judas and he worketh in them effectually and powerfully by his temptations Ephes 2. 2. thrusting them forward into all kind of fearful and dangerous sins thereby seeking as a roaring Lion to devour their souls that is to bring them to utter destruction yea causing them to destroy their own souls by such sins so far as lyeth in them And in so doing he doth them much more hurt and dealeth much more cruelly with them than if he did afflict and torture their bodies never so much or cause them to hurt or wound their own bodies as he did here to this party possessed Thus then we see what a fearfull misery it is to be subject to the power of Satan Vse 1 Use 1. This should move us to pity those that are in subjection and slavery under the Devil whether it be in bodily or spiritual subjection Have compassion on them in their misety as we pity the gally-slaves and prisoners living in slavery under the Turk Such as are under Satan's power are much more to be pitied Who could have looked on this party possessed without pity And we are not only to pity them but to shew our pity by using the best means we can to have them delivered from this miserable servitude especially by praying earnestly unto God to set them free Use 2 Use 2. Such as are under Satan's power and tyranny either in their bodies or in their souls and consciences must use the means to come speedily out of their misery and woful estate If God should give power unto the Devil over the bodies of any in these times to possess them or otherwise to afflict them as he may do and doth sometimes in this case they ought to seek to God by prayer that they may be delivered from the Devil's power and not only to use their own prayers but to crave the extraordinary prayers of the Church in their behalf So also those that are in spiritual thraldom of soul conscience under the Devil they must use all means to be delivered they must cry unto God by prayer to deliver them even as the Israelites did being in bondage under Pharaoh And they must diligently frequent the publick Ministery which is the ordinary means to deliver them If one be taken prisoner by the Turks What means and friends are used to ransome him How much more shouldst thou use all possible means to be delivered from the power and tyranny of the Devill which is far more fearful and cruel then the Turkish tyranny Labour therefore to see and feel thy wofull bondage under Satan and use all means to be freed from it Cry unto God day and night to set thee free and to assure thee by faith that thou art redeemed and delivered by Christ Jesus from this spiritual bondage
outward action or gesture of the Devils in this party possessed in that they ran to Christ and worshipped him Now follow the words or speeches which they used to him ver 7. He cryed with a loud voice and said what have I to do with thee c. Observ Observ The Devill hath power not onely to enter into the bodies of men or other living Creatures but also being in them he can utter a voice in plain words which may be understood Thus being in the Serpent he spake to Eve at the beginning Gen. 3. See this observed before chap. 1. 24. He cryed out This crying out shewed their great vehemency and earnestness in their suit made unto Christ which was that they might not be cast out and withall their great fear of the power of Christ What have I to do with thee They expostulate with our Saviour about the cause of his molesting and troubling them q. d. why shouldest thou molest and disquiet us or go about to cast us out of our Possession what cause is there why thou shouldest do it See before upon chap. 1. ver 24. Jesus thou Son of the most high God The reasons moving the Devill to confess Christ see before chap. 1. ver 24. I will that thou swear c. That is I intreat or desire thee earnestly to swear unto me They adjure him to the end they might be assured of that they requested of him That thou torment me not They would have Christ swear not to torture them further by his Divine power which they already began to feel shewing how fearfull they were to feel his power in greater measure Now there are two kinds of Torments which the Devills feared and would have Christ swear not to put them unto 1. They feared to be cast out of the party possessed and this was one torment to them as appears by the verse following 2. They feared further lest our Saviour should also throw them forthwith into the torments of Hell which is called the Deep Luke 8. 31. Both these degrees of torment they sued unto Christ not to afflict and vex them with So much of the meaning Observ Observ What have I to do c. See before chap. 1. 24. Jesus thou Son of the most high God Observ 1 Observ 1. Here we see that there is a kind of Historicall Faith in the Devills themselves whereby they do know the Doctrine of the Word and do give a generall assent to the truth of it They know and believe Christ to be the Son of God and the true Messiah and Saviour of Mankind So also they know and believe in general many other Doctrines taught and revealed in the Word of God See this handled chap. 1. ver 24. Observ 2 Observ 2. Further in that the Devills do for sinister ends and in Hypocrisy confess Christ to be the Son of God Hence we learn that therefore it is one property of the Devill to profess Christ and the Doctrine of the Gospell in Hypocrisy for sinister ends and respects as either because he is sometimes forced by the power of Christ to confess the truth or else to bring the Truth into disgrace or suspition of falshood in that he being the Father of lyes giveth testimony to it or for some other sinister end Thus we find that he often confessed Christ and the truth of the Gospell but it was alwayes in gross Hypocrisy aiming at sinister and evill ends yea in all his confessions still he had some wicked and Devillish purpose Use Vse This should teach us to beware of Professing Christ and the Gospell for sinister ends as for our own credit gain or preferment or onely because the Laws of the Land enjoyn us so to do Let not such by-respects move us to profess Christ and the Gospell The Devills profess Christ for sinister respects in Hypocrisy and so do many Reprobates that shall never be saved as we see in Judas and in those mentioned Matth. 7. 22. who shall at the last day say to Christ Lord Have not we by thy name Prophesied c. Therefore beware of professing Christ or his Truth in Hypocrisy And know withall that it is not enough to make outward Profession hereof in words for so may wicked Reprobates and the Devill himself do but see that we profess Christ and his Truth in sincerity of Heart aiming at his Glory therein and not at sinister respects See chap. 3. ver 11. Observ It followeth I will that thou swear not to torment me Observ In that they do not onely make sute to Christ but would also have him swear unto them not to torment them by making them feel his Divine power hence we may gather that the Devills do stand in very great fear of Christ's power and do by all means shun the apprehension and feeling of it This we see here and Luke 8. 28. they beseech Christ not to torment them See chap. 1. ver 23 24. Ver. 8. For he said unto him Come out of the man c. The Evangelist here giveth the reason why the Devills â—ued so earnestly to Christ not to torment them further by his power namely because our Saviour had commanded them to come out of the party possessed Observ Observ Here then we are taught that where the Devill hath once gotten hold and Possession in any he is very loath and unwilling to forego his hold and to be cast out of his Possession There is no greater torment to him then this See this handled chap. 1. ver 26. Use 1 Vse 1. See how needfull it is in the case of bodily possession by the Devill to go to God by Prayer to cast him out yea to use extraordinary Prayer and Fasting in that case as the Church hath used to do c. Mark 9. 29. Use 2 Vse 2. Take heed of giving Satan the least entrance into our hearts and especially of suffering him to lodg and take possession there by his sinfull suggestions and temptations Use 3 Use 3. Hence gather one speciall reason why the practice of true Repentance is so hard and difficult because by it the Devil is dispossessed and cast out of the Heart and Conscience of the sinner Therefore 2 Tim. 2. ult Such as Repent are said to recover themselves out of the snare of the Devill By true Repentance the love of all sin is cast out of the Heart that it bear no longer sway there as it did before now sin being cast out the Devill is cast out And we must not think this will easily be done Such as are in the Devil's snare he will hold them as fast as is possible for him to do that they may not break loose from him Such as are his Captives and Prisoners he will not easily let them go free no no he will make them as sure to himself as he can he will like a cruell Jaylor lay as many Irons upon them as they can bear that they may not escape that is he
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
them That is that by this gesture they might testify against them the greatness and hainousness of their sin and to convince them thereof and consequently to denounce the fearfull Judgment of God which should come upon them for the same if they Repented not of it Doct. 1 Doctr. 1. In that our Saviour will have his Apostles to convince the Consciences of wicked contemners by testifying against them the grievousness of their sin and the Judgment of God like to fall upon them before this Judgment come to be executed upon them Hence we may observe the manner and order of the Lord 's proceeding to punish sinners for their sins that he doth usually first convince their Consciences of their sins by some means or other and giveth them warning before-hand of his Judgments like to fall upon them if they repent not this the Lord doth usually before he do actually inflict punishment Thus he convinced the old World by the Preaching of Noah before he brought the Floud upon them and the Jews by the Preaching of sundry Prophets before he brought the Captivity on them and the Ninevites by the Preaching of Jonah and Nahum before he destroyed their City Reasons why the Lord dealeth thus 1. That his Justice in proceeding against the wicked may more plainly appear 2. That his mercy and goodness also toward sinners may be manifested in that he doth not proceed in such rigour of justice against them as he might but in Judgment remembreth mercy 3. That by this means if it be possible such sinners may be humbled and brought to true repentance or otherwise be left without all excuse Use 1 Use 1. Acknowledg and make right use of the Lord 's just and merciful proceeding with us Let it move us in time to turn to him c. Vse 2 Use 2. This must teach all such as have a calling to punish sin in others to imitate the Lord's just and merciful proceeding herein not inflicting actual punishment till they have first by sufficient evidence and testimony convinced the consciences of such offenders and given them warning of the punishment due to their offences Thus ought Magistrates and Judges in the Commonwealth to proceed in executing punishment upon Malefactors thus also should Parents and Masters proceed in ministring correction to children and servants They should not strike before they speak as some use to do nor give correction before they have given warning that is before they have sufficiently admonished the offenders and convinced them of their fault and offence by clear and evident proof Doctr. 2 Doctr. 2. Further we learn here That the Lord can make the very sensless creatures sufficient Witnesses to testifie against the sins of the wicked and to convince their consciences thereof even the dust of the earth shaken from the feet of the Apostles to be a witness against contemners of the Gospel Esay 1. 2. The Heavens and Earth are called as Witnesses against the rebellious Jews Hab. 2. 11. The stone out of the wall and the timber shall cry against covetous oppressours And James 5. 3. The very rust of their gold and silver shall be a witness against such Vse 1 Vse 1. Terrour to all wicked men to consider how many witnesses the Lord hath ready to testifie against them at the day of accompt when he shall enter into Judgment with them for their sins not onely the Devil and their own conscience but even the insensible Creatures shall the Lord stir up as Witnesses against them the Earth upon which they have trampled the ayr in which they have breathed when they were about the practise of sin yea and all other insensible Creatures in Heaven and Earth shall rise in Judgment to testifie against them The very Walls and Pillars of Churches shall witness against contemners of the Word Therefore it shall be impossible for them to hide their sins or to escape Gods fearful Judgment Let this move all such speedily to repent of their sins and to sue unto God in Christ for pardon of them that being freed from the guilt of them and reconciled to God they need not fear the testimony which Satan or their own conscience or any of Gods Creatures can give against them at the day of Judgment This is the way to stop the mouths of all these Witnesses Use 2 Use 2. Fear to offend and sin against God though we might do it never so secretly so as none but God and our conscience know of it for God is greater then our conscience and is able to convince it of sin even by the testimony of dumb and sensless Creatures he can give them a voyce sufficient to cry aloud against thy most secret sins both in this life and at the day of Judgment See Gen. 4. 10. So much of the end why our Saviour willeth his Apostles to shake off the dust of their feet before the contemners of them and their Doctrine that it might be a witness against them Now to speak of the ratifying of that testimony by a fearful threatening of Judgment denounced by our Saviour's own mouth against such contemners in these words Verily I say unto you It shall be more tolerable for Sodome c. In which words consider 1. The manner of denouncing with an Asseveration Verily I say unto you Which asseveration or earnest avouching of the matter and that upon his own Word and by his own Authority doth shew the certainty of the Judgment threatned Touching this kind of asseveration see before Chap. 3. 28. 2. Consider the Matter or Judgment threatned by our Saviour which is amplified 1. By the measure or grievousness of it set forth by comparing it with the Judgment to be inflicted upon Sodome and Gomorrha and aggravating it above that It shall be easier for Sodome c. 2. By the time when it shall be fully executed at the day of Judgment It shall be more tolerable for Sodome and Gomorrha That is The Condemnation Judgment or Punishment of the people of those Cities shall be more easie to bear and not so heavy and grievous as the punishment of those that contemned the Apostles and their Doctrine The Cities Sodome and Gomorrha are named for the Inhabitants of them And our Saviour compareth the Judgments which should come upon contemners of the Gospel with the Judgment that shall be inflicted on the people of Sodom and Gomorrha at the day of Judgment because in Scripture the people of those Cities are recorded and branded for haynous and grievous sinners as Gen. 13. 13. They were exceedingly wicked before God and Ezek. 16. 49. their grievous sins are particularly mentioned And as the haynousness of their sins so also the grievousnesse of Gods Judgment upon them for their sins is in Scripture recorded in special manner and set out as an extraordinary pattern of Gods speciall vengeance as may appear Gen. 19. 24. where the extraordinary temporal Judgment of fire and brimstone rained from Heaven upon them
time to come take heed of it This true repentance for this haynous sin of contempt of the Word of God is the only means and way to prevent his heavy wrath threamed against such contemners Use 2 Use 2. See what we in this Land may justly fear and look to come upon us for the great and general contempt of the Word of God and of his faithful Ministers which is and hath been long a raigning and crying sin amongst us For this sin alone if there were no other abounding in this Land we have cause to fear and expect some more heavy and grievous Judgment of God than as yet we have self For so the Lord hath used severely to punish whole Nations and Kingdoms for the contempt of this Word as he did the Nation of the Jews for contemning the doctrine of the Prophets Therefore as the Lord spared not them so we must not look he should alwayes spare us and let us go unpunished if we repent not of this sin God is still as just as he hath been to revenge the contempt of his Word Use 3 Use 3. How much more fearful Judgment and Punishment in this life and after this life may those justly look for who are not only contemners but malitious and cruel enemies and persecuters of the Word of God and Ministers of it How heavy shall the damnation of such be If the punishment of contemners of the Word shall be more grievous and intolerable at the day of Judgment than the punishment of Sodome and Gomorrha then surely the Judgment of the open malicious enemies of the Gospell shall be much more intolerable at that day and not onely at that day but even in this life the Lord will severely punish such as we may see in the example of the Jews after Christ's comming in the flesh against whom our Saviour denounceth a most fearfull Judgment for this sin of cruelty to the Lords Prophets Matth. 23. 34. Behold I send unto you Prophets and Wisemen and Scribes and some of them ye shall kill and Crucify and some ye shall scourge in your Synagogue and Persecute them from City to City that upon you may come all the Righteous Bloud c. And ver 37. O Jerusalem Jerusalem thou that killest the Prophets c. See then how much the Pope of Rome and his adherents have to answer for who are so deep in this sin of Persecuting the Word of God and the Faithfull Preachers and Professors of it c. Use 4 Use 4. Take heed every one that we be not guilty of this contempt of God's Word in any degree or kind lest we provoke the Lord and pull down his wrath upon our heads And on the contrary let us more and more love and highly esteem his Word and 1 Thess 5. 20. Think even the feet of those beautiful who bring to us the Gospell Rom. 10. 15. Thus much in general of the Judgment here threatned against contemners of the Apostles and their Doctrine Now to speak of the amplifying of it 1. By the measure of it compared with the punishment of Sodome and Gomorrha 2. By the Circumstance of time when this punishment shall be inflicted at the Day of Judgment Doctr. 1 Doctr. 1. In that our Saviour denounceth heavier Judgment and condemnation against the Jews than against those of Sodome and Gomorrha because the Jews had more excellent means to work Faith and Repentance in them then the Sodomites and Gomorrheans Hence gather that such as have excellent and powerfull means of Grace and Salvation if they make not good use of them are lyable to more heavy condemnation than such as have not so excellent means Matth. 11. 21. Our Saviour sheweth that the damnation of Tyre and Sidon and of Sodome which had not the Doctrine and Miracles of Christ among them shall be more tolerable then the damnation of those Cities of Chorazin Bethsaida and Capernaum where Christ Preached and wrought his chief Miracles because they did not profit by those excellent means So Luke 12. 47. That Servant which knew his Lords will and yet did not according to his will shall be beaten with many stripes But he that knew it not and did commit things worthy of stripes shall be beaten with few stripes Joh. 3. 19. This is the condemnation that Light is come into the World and men loved darkness rather then Light c. that is this shall aggravate their Condemnation because they have had so excellent means of Salvation and yet made no use of them Reason of this Doctrine Luke 12. 48. Unto whomsoever much is given of him shall be much required Every ones accompts shall be according to his receipts at the Lord's hand Where the Lord giveth excellent means of Grace there he requires so much the more excellent fruits of Grace therefore if such be not answerable in fruit to the means they have their sin is the greater and so their Condemnation more heavy and grievous Use 1 Use 1. Hence then it follows that the happiness of a people or of any person doth not stand in this that they have excellent means of Grace and Salvation as the Word powerfully Preached to them the Sacraments duly administred and such other means publick and private to bring them to knowledg and to work Faith and Repentance in them though they have these excellent and pretious means yet this alone makes them not happy for they may enjoy the means and yet not profit by them nor be the better for them nor any thing the nearer unto Salvation for them nay they may be the further from it and their condemnation may be more heavy than if they had never had the means this therefore is the happiness of a people not to have the means but to have and use them aright and to profit by them unto Salvation Let none therefore rest in this that they live or have lived under excellent outward means of Salvation but look to it that they have truely profited by them and that they bring forth fruits of Knowledg Faith Repentance and newness of life c. answerable to the means they have had otherwise those means shall rise in Judgment against them and shall increase the measure of their just condemnation Use 2 Use 2. See then how dangerous it is for any to live unprofitably under good means of Grace and Salvation not making any true saving use of them this brings so much the heavier Condemnation upon all such Take heed therefore of this fearfull and dangerous sin Matth. 3. 10. Now is the Axe laid to the root of the Trees Therefore every Tree which bringeth not forth good fruit is hewen down and cast into the fire Doctr. 2 Doctr. 2. Further we learn here That there are degrees of Hellish torments appointed for the Reprobate after this life It shall be easier or more tolerable for some then for others of the Reprobate easier for Sodome and Gomorrha at the day of Judgment
then for the Jews who contemned and rejected the Gospell Preached to them So Matth. 11. 22. Easier for Tyre and Sidon then for Chorazin and Bethsaida c. Matth. 23. 14. The Scribes and Pharisees for devouring Widdows houses under pretense of long Prayers shall receive the greater damnation Luke 12. 47. Some shall be beaten with many stripes some with fewer Though the least measure of torments in Hell shall be unspeakable and intolerable yet the punishment of all and every one of the damned shall not be in the same measure but in different measure Reason Reason The sins of the Reprobate are not all of one measure and degree but some more hainous and grievous then other therefore the Lord also in Justice will proportion their damnation and punishment to their sins So it is said of Babylon Revel 18. 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her Use 1 Use 1. Hence also gather by proportion of contraries that there shall be an inequality and different degrees of Glory among the Elect of God in Heaven answerable to the different measures of Grace and Sanctification bestowed on them of God in this life And this is plainly proved by that saying of Paul 2. Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Vide stellam in Luk. 10. 14. Use 2 Use 2. This also serves for the terrour of such profane and dissolute wretches who do not onely live in sin securely but even in the most hainous and foul sins as outragious Swearing Blasphemy brutish Drunkenness Adultery c. such also as give themselves over to all kind of sin with greediness heaping sin upon sin adding Drunkenness to thirst as it is said Deut. 29. 19. What do these but treasure up the more wrath to themselves against the day of wrath Rom. 2. For this is certain the more deeply they here drink of the sweet and pleasant Cup of sin the more deeply shall they drink of the bitter Cup of Gods everlasting wrath in Hell So much sin as they have heaped up against God so much Judgment and Damnation shall he heap upon them in the day of his wrath Oh let such tremble at the thought of this If the least measure of Hellish torments shall be easeless and endless how intolerable shall the greatest measure be Oh that our profane dissolute and wicked livers would so think of this in time that it might strike them with some remorse and work Repentance in them and not onely Repentance but a great and extraordinary measure of Repentance and humiliation for so many and foul sins as they have heaped up lest otherwise the Lord do justly bring upon them a high degree and measure of Damnation in Hell answerable to the greatness and foulness of their sins So much of the measure of the Judgment threatned by our Saviour against contemners of the Gospell Now followeth the Circumstance of time when this Judgment shall be fully executed on them In the day of Judgment That is at the last day of general Judgment which Christ shall come to execute upon all the World Now our Saviour mentioneth that day of general Judgment for two Reasons 1. Becauâ—e then and not before the Reprobate shall receive their full and finall Judgment and punishment in Soul and body 2. To shew also that although the contemners of the Gospell might possibly escape the Judgment of God in this life yet most certainly the Judgment of Hell after this life should seize upon them to the full Doctr. Doctr. Here we are taught that there is a day or time of general Judgment to come in which the Lord shall bring upon wicked Reprobates that full measure of punishment which is due unto their sins Act. 17. 31. God hath appointed a day wherein he will Judg the World in Righteousness c. Rom. 2. 5. This is called the day of Wrath and Revelation of the Righteous Judgment of God who will render to every man according to his deeds unto them that are contentious and do not obey the truth but obey unrighteousness Indignation and Wrath c. 2 Thess 1. 7. There is a time to come in which the Lord Jesus shall be revealed from Heaven with mighty Angels In flaming fire rendring vengeance on them that know not God c. So Matth. 25. There shall be a time in which Christ shall say to the Reprobate on his left hand Depart from me ye cursed into everlasting fire c. Reas Reas The Justice of God requireth this that the wicked should be rewarded with such a measure of punishment as is proportionable to their sins but this is not done in this life for although the Lord do make them feel his wrath even in this life in some degree yet not in such measure as is answerable to the desert of their sins and sometimes in stead of punishing them according to the desert of their sins he doth suffer them to enjoy much outward prosperity in this World Therefore there must needs be a time to come after this life in which they shall receive their full reward of punishment from the Lord which shall be at the last day of Judgment 2 Thess 1. The Apostle himself alledgeth the Justice of God as a reason to prove that there is a time of general Judgment to come wherein the wicked shall be rewarded with full punishment Quest Quest Do not the wicked receive sufficient punishment after death when their Souls are cast into Hell torments Answ Answ No this is not sufficient to satisfy God's Justice which requireth that as in this life they have sinned and dishonoured God both in Soul and body so after this life they should receive deserved punishment in Soul and body together Now this shall not be till the day of Judgment at which their bodies being raised shall again be united to their Souls to the end that in both they may be for ever punished in Hell torments See 2 Cor. 5. 10. Vse 1 Use 1. Let all wicked ones think of this and tremble at the very hearing of the Judgment to come as Foelix did Act. 24. 25. such as live and go on in their sins impenitently they must know that for all their sins God will bring them to Judgment Eccles 11. 9. There is a time comming in which the Lord will call them to a most strait account for them and reward them with such a measure of punishment as is answerable to the desert of their sins and then shall they drink of the Cup of the Lords wrath even to the very dregs Therefore let them not presume or bless themselves in their ungodly wayes though God spare them a while in this life and suffer them for a time to prosper and to escape Judgment yet they shall not alwayes escape unpunished 2 Pet. 2. 3. Their Judgment of long time lingreth not and their damnation slumbreth not
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in the
for good duties for prayer reading hearing the Word c. Ephes 5. 16. Redeeming the time c. Gal. 6. 10. As we have opportunity let us do good unto all men c. Hebr. 3. 13. Exhort one another while it is called to day 2 Tim. 4. 2. Ministers are enjoyned to take all good occasions to preach the Word and so by consequent should the people take all good occasions to hear the Word c. So much of the opportunity of time When Herod made his great Supper or Banquet Now followes the making of the Supper or Banquet it self amplified by two Circumstances 1. The particular day or time when it was made On his Birth-day 2. The persons invited His Lords high Captains and chief Estates of Galilee On his Birth-day He kept this solemn Feast as a memorial of his birth-day in way of rejoycing and thankfulnesse as for it And this was a Custome used not onely among the Gentiles as Gen. 40. 20. See Alexander ab Alexandr Genial dierum lib. 2. cap. 22. fol. 92. and Willet on Gen. 40. 20. but also among Christians in the times of the Ancient Church as may appear by the 51. 52. Canons of the Councel of Laodicea where the Christians are forbidden to keep Feasts on Wedding-dayes or Birth-dayes in the time of Lent because that was a time appointed rather for Fasting which argues that at other times they might and did keep such Feasts See Centur. Magdeb. Cent. 4. Cap. 9. de Synod Col. 837. And this Custome of celebrating Birth-dayes and making Feasts on them in way of rejoycing and thankfulnesse unto God for the benefit of our birth is in it self a thing lawful and good but it was abused among the Heathen and â—o it was here by Herod using it as a day of riotous and excessive feasting and of lascivious dancing and which is worse using it as an occasion of the horrible sin of murder in cutting off the head of John Baptist upon thiâ— day To his Lords Peers or Noblemen High Captains The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly such as were Captains over thousands which were accounted high or chief Captains or Colonels And Chief Estates Or Chief persons of Galilee Galilee was one chief part of the Country of Judaea or Palestina and it was the Dominion or Jurisdiction of Herod for he is called Tetrarch of Galilee Luke 3. 1. Observ 1 Observ 1. Here we learn That things good and lawful in themselves may be and are oftentimes greatly abused and so become evill and sinfull to such as do so abuse them To celebrate the memory of ouâ— Birthday with Feasting in way of rejoycing and thankfulness to God is a lawfull and good custome in it self yet was this grosly abused by Herod and so was unto him an occasion of much sin So the Love-Feasts used in the Primitive Church The Celebrating of the Nativity of Christ yearly is in it self a laudable Custome yet may be and is greatly abused c. Meat drink apparell sleep recreations c. are in themselves lawful and good yet are much abused by many and so become evil and sinful Rom. 14. 20. All things indeed are pure but it is evill for that man who eateth with offence To fare delicately and to be richly apparelled is lawfull at sometimes and for some persons yet delicate fare and rich clothing was abused by that rich glutton Luke 16. Buying and felling building and planting marrying and giving in marriage are things lawful yet these were abused as occasions of security in the dayes of Noah and Lot Luke 17. To use Farms and Oxen c. is lawful yet these may be abused as we see Luke 14. in those that were hindered by their Farms Oxen c. from coming to the great Supper which the Lord prepared for them And this is not only true of these earthly and temporal blessings and things of this life but also of spiritual good things as the holy Ordinances of God and means of salvation the Word Sacraments Prayer c. even these may be abused and so become evil and sinful unto such as so abuse them Thus the Pharisees abused prayer fasting and outward keeping the Sabbath c. Judas abused preaching Simon Magus abused the Sacrament of Baptism The Jews in the Prophet Esay's time abused the Sacrifices c. Esay 1. Vse Use Look to our selves in the use of indifferent and lawful things that we beware of abusing them unto sin or as occasions of sin lest they be turned into sin unto us The best things we do and the best things we use may be turned into sin unto us if we abuse them Our meat drink sleep c. Our Table may become a snare and stumbling block to us yea the best and most holy duties we perform may become sinful to us Our very prayers c. Look therefore that we do not only refrain and avoid things simply evill and unlawful but that we be careful to use good things well and lawfully The Law is good saith the Apostle if a man use it lawfully so it may be said of all good and lawful things they are good if we use them well and lawfully otherwise evil and sinful to us whatsoever they be in themselves Now that we may use good things lawfully observe these Rules 1. Use them upon good ground and warrant from the Word of God so far forth only as we have allowance from it for the use of them 1 Tim. 4. 5. Every creature is good being sanctified by the Word 2. Use them in due manner 1. In faith being perswaded that God accepteth our persons in Christ and consequently accepteth and is well pleased with those things which we do Rom. 14. ult Whatsoever is not of faith is sin 2. In way of true and sincere obedience to the Will of God who hath ordained for us the use of all good and lawful things 3. Use all good things to the right end viz. God's glory the good of our brethren and the furtherance of the salvation of our own souls 1 Cor. 10. 31. Observ 2 Observ 2. Further in that this Banquet or Feast made by Herod on his birth-day is here mentioned as one special occasion of the beheading of John Baptist hence we may Observe That Feasting and Banqueting though it be lawful in it self being well used yet being abused it is an occasion of much sin So was this Banquet of Herod So was the feast of Nabal an occasion of his being drunken 1 Sam. 25. 36. So was the feast of Belshazzar an occasion of profaning the holy Vessels of the Temple and of praising and extolling the Idols of gold and silver of brass and iron c. Dan. 5. 1. Therefore Job 1. 5. that holy man feared lest his sons and daughters had sinned and cursed God in their hearts in time of their feasting 1 Cor. 11. 21. the Love-Feasts which in the Primitive Church were used before the receiving of the
day or to morrow we will go into such a City c. For that ye ought to say If the Lord will c. 4. That is a rash promise which is made without deliberate purpose and resolution to perform that which is promised if it be a thing lawfull and in our power Use 1 Use 1. Take heed of insnaring our selves by such rash and unadvised promises to others And that which Solomon warneth us of in making Vowes to God Eccles 5. 6. Let us also remember in the promises we make unto men viz. That we suffer not our mouth to cause our flesh to sin Some are so rash they care not what they promise though it be never so unlawful or beyond their power to perform Such promises are occasions of many sins as of lying Covenant-breaking and other sins Remember therefore in all our promises to be well advised and circumspect duly considering and weighing with our selves the lawfulnesse of that we promise and our own ability to perform it c. And in things doubtful promise conditionally Quest Quest How far are we tyed to performance of rash promises Answ Answ 1. If they be of things unlawful we sin in making them but are not tyed to keep them yea we are bound in conscience not to keep them 2. If of things lawfull though it was our sin to promise rashly yet having promised we must make conscience to perform Quest Quest But what if the performance of it will be some hinderance or dammage to me Answ Answ In this case if thy brother to whom the promise was made will release thee it is well and thou art free and it is good for thee to use all good means to this end as Solomon adviseth in the case of rash Suretiship Prov. 6. 3. But if he will not release thee thou must perform thy promise though it prove to thy hinderance See Psal 15. Use 2 Use 2. Much more dangerous then is it for us to make rash promises or vows unto God either of things unlawful or not in our power as the Papists do vowing voluntary poverty single life c. Such also as do insnare their own consciences by making rash vowes to God of things lawful without due consideration of their own strength and ability to perform what they vow to God Contrary to that precept Eccles 5. 2. Observ 2 Observ 2. In that Herod promiseth to reward her with half his Kingdom for pleasing him with her dancing hence observe How much wicked men are addicted to their sinful lusts and what great accompt they make of them in that they are content for the satisfying of them to be at great cost and charges They are content to buy the satisfying of their carnal lusts and affections at a dear rate Herod will give half his Kingdome to have his carnal mind pleased and delighted with lascivious dancing Jam. 4. 3. the Apostle mentioneth some voluptuous livers who were so addicted to their pleasures that they consumed and spent the good blessings of God upon them which they had received of him See Luke 16. 19. Exod. 32. 3. the Israelites were content to part with their golden ear-rings for the satisfying of their idolatrous lust So Ezek. 16. 17. the Idolatrous Jews took their fair Jewels of gold and silver and made themselves images of men to commit whoredome with them And Hos 2. 8. the Israelites bestowed their silver and gold upon Baal Experience shews the truth of this Point What cost do many bestow upon their lusts of pride voluptuousness c. upon gorgeous apparell gaming gluttony c. Some stick not to spend all they have upon these c. Vse Use How much more pretious account should we make of God's glory and worship and of the salvation of our own souls and the means of it being content to be at great cost for the furtherance of Gods glory and worship and for the furtherance of our salvation and for the enjoying of the means of it shall the wicked be so prodigal in bestowing cost on their wicked lusts and shall not we be bountiful to give to good and holy uses as to the maintenance of God's worship the relief of God's Saints c. shall we be niggardly and sparing this way as some are who think all lost and mis-spent that is spent this way Be it far from us It is an utter shame for us to be more niggardly in giving to good uses than the wicked are in bestowing upon their lusts Therefore let it not be so with us But as they are bountiful in giving to the satisfaction of their lusts so let us be much more forward and liberal in giving to the maintenance of God's glory and worship and to the procuring and enjoying of the means of our own salvation Observ 3 Observ 3. Further in that Herod discovereth such extream folly and madnesse in promising to give this wanton Damosel whatsoever she would ask though to the half of his Kingdom and that onely for her dancing before him We may see the cursed fruit and effect of sin and sinful lusts in such as are given over unto them that they do even besot them and make them foolish depriving them of sound reason and judgment Hos 4. 11. Whoredome and wine take away the heart Rom. 1. 28. God gave them up to a reprobate mind or to a mind void of judgment to do things not convenient and Verse 21. Their foolish heart was darkened 1 Tim. 6. 9. They that will be rich fall into many foolish and hurtfull lusts c. Luc. 12 The rich fool c. Hence also it is that wicked men in Scripture are so often called fools and the Apostle calls them unreasonable or absurd men 2 Thess 3. 2. See Prov. 7. 22. touching whoredom and Prov. 23. 35. touching drunkennesse Solomon the wisest of men yet how was he besotted with the love of women So Sampson Use Use See then how fearful a thing it is to be given over unto sin or to any sinful lust This is even the high-way to extream folly and madnesse For nothing doth so much besot the heart and mind of man as wicked and sinful lusts where they do raign and bear sway Experience sheweth the truth of this in such as are given over to the sins of covetousnesse uncleannesse drunkennesse c. Object But many wicked men are very wise and politick in worldly matters Answ It is true they may be in some things wise but in some other things commonly they are very sottish and foolish especially in the eager pursuit of their wicked lusts for the satisfying of which they care not what they do what pains they take what cost they be at they will venture bodies and goods yea and their souls too rather then be hindered in satisfying their lusts wherein how great folly and madnesse do they shew and discover Oh therefore pray unto God not to give thee up to thy own sinful lusts and affections to be led
other Six Dayes Deut. 5. 14. Thou shalt not do any Work c. on the Sabbath That thy Man-Servant and thy Maid-Servant may rest as well as thou Reas Reas The Lord in his wisdom knoweth that our Bodies being naturally frail and weak cannot long indure without some rest and refreshing continuall labour would soon waste and spend naturall strength Therefore he alloweth rest after labour Psal 103. 14. The Lord knoweth our frame he remembreth that we are Dust Vse 1 Vse 1. See the goodness and mercy of the Lord towards us in that he hath compassion on our frailty and doth not require of us as he might continuall and uncessant labour and pains lest by it we should be speedily worn out and spent in his Service and so be disabled from serving him any longer but he rather alloweth us times of rest that so being refreshed therewith we may be able to hold out in his Service Let this stirr us up to thankfulness and to be the more chearfull and ready to take pains in serving God in our Callings to the uttermost of our strength at all due times c. Vse 2 Use 2. To move us willingly to allow some times of rest unto our own Servants which do our Work otherwise we are more cruell to them than God is to us Some think Servants never do enough they are never willing they should rest and refresh themselves scarce when Night cometh c. but they even weare them out with continuall Labour c. God doth not so deal with us Christ pittied his Disciples being weary but some have no pity on their Servants wearyed with Labour not so much as on their Beasts c. Vse 3 Use 3. See by this the lawfulness of honest Recreations for the refreshing of Mind and Body after weariness with the Labours of our Callings especially for such whose Callings are most painfull and tedious and do most spend and waste naturall strength of Mind and Body c. yet such Recreations must be used moderately and in due time not on the Lord's Day c. Use 4 Use 4. Let us so imploy ourselves in the Labours of our Callings that withall we deny not to our selves due times of rest and refreshing which God alloweth So labour in our Callings that we may continue to labour in them So serve God that we may serve him as long as may be As he forbids us idlenesse and will have us to labour so on the other side he will not have have us wittingly and willingly to overthrow the natural health and strength of our Bodies and so as to make our selves unfit to do the Duties of our Callings As the former is a sin against the eighth Commandement so is the latter against the sixth Commandement Therefore take heed of both See Exod. 18. 18. Jethro blameth Moses for wearing himself out with continual labour c. Observ 2 Observ 2. In that he calls them a-part into the Desart to rest but for a while thereby implying that they were soon after to return again to labour in the Duties which concerned them Hence gather That though the Lord allow his Servants rest and respit for a time from their Labours yet he will not have them spend too much time in such rest and refreshing of themselves much less quite to give over their Callings but he will have them after a while to return again to them and that in due time Therefore our Saviour himself though sometimes he retired himself to rest in private yet it was not long but he returned to the Duties of his Calling and even in the time of his being private He imployed himself in prayer and heavenly meditations Reas Reas The end of all lawfull rest and recreation is to make us fitter and more able for the labours of our Callings therefore after such rest we are to return speedily to our Callings again As sawce is used to sharpen the stomach c. So rest and recreation c. Or as a whet-stone to sharpen an edge-tool c. Use Use This reproveth such as spend too much time in Rest and Recreation after Labour they recreate so much and so long that they forget to return to labour in due time Some make a trade of Recreation spending as much or more time in it than they do in their labours of their Calling which is utterly unlawfull yea unlawfull to spend half so much time in Recreation as in the Labours of our Calling these must take up the chief of our time I mean the Labours of ours generall and particular Callings together c. The Mower must not spend half the Day in whetting c. no more must we spend half our time or a great part of it in Recreation c. Observ 3 Observ 3. Further we learn here That Rest and Recreation should follow Weariness and Labour in our Callings when our Saviour saw his Apostles wearyed with Ministeriall pains He would have them rest As Physick is for the Sick and Meat and Drink for the Hungry and Thirsty so Rest and Recreation for such as are wearyed with labour in their Callings Use Use It reproveth such as take Rest and use Recreation when they have no need of it before they have wearyed themselves with labour in their Callings As if one in perfect health should take Physick c. Some begin the Day with Recreation which is unfit It should be begun rather with the Service of God by prayer c. and with Duties of our particular Calling It followeth For there were many coming c. The reason why our Saviour would have the Apostles come a-part into the Desart to rest was because there was such concourse of People in the place where now they were that they could take no rest nor so much as have leasure to eat Many coming and going Viz. To our Saviour Christ flocking to Him to hear Him and to be partakers of his Miracles Observ 1 Observ 1. This great forwardness of the People in resorting to Christ to hear Him must stirr us up to like diligence and forwardness in repayring and flocking to the publick Ordinances of God as the Ministery of the Word and Sacrament c. But of this we have heard often and we shall hear of it again Ver. 33. Observ 2 Observ 2. See how earnest and diligent our Saviour was in teaching and working Miracles so diligent that he suffers himself and his Disciples for a time to be hindred from taking meat in their hunger Such diligence should we use in good Duties of our Callings especially in weighty Duties of God's Service c. See before Chap. 3. 20. It followeth Ver. 32 And they Departed c. Here the Evangelist setteth down the departure or going apart of our Saviour and his Apostles into the Desart They depared by Ship Joh. 6. 1. It is said He went over the Sea of Galilee which is the Sea of Tiberias Some think He went not over the main
where no provision of Meat was to be had and that even when it was neer Night Thus our Saviour who could sooner have relieved them did let them alone till they were brought into a great straight for want of Victualls to satisfie their Bodily hunger So Matth. 15. 32. He suffered the People to be with Him three Days and to be in great want of Meat before he provided for them by Miracle So the Lord suffered Elijah to be driven into a Wilderness where he suffered hunger and had no means to relieve him till he provided for him extraordinarily 1 King 19. 5. So he suffered David to be driven into the Wilderness of Judah where he had neither Meat nor Drink for a time Psal 63. 1. So the Israelites Psal 107. 5. were hungry and thirsty in the Wildernesse till their Soul fainted in them Reasons of this Doctrine 1. The Lord thus suffereth his Servants to be in great want before He help and relieve them that so He may exercise and try their Faith and Patience thoroughly to see how they will depend on his Providence and how patiently they will bear their wants and necessities and withall to teach them thus to depend on Him 2. He doth suffer them to be in great want somtimes before he supply their necessities that so his Power and Goodness may the more be manifested in helping and providing for them extraordinarily in their greatest extremities Use Use Comfort to such as fear God in all outward wants and necessities of this Life though they should be brought into never so great straights for want of outward things of this life to maintain them and though God should long defer to help and provide for them yet let them not be discouraged or cast away their confidence and trust in Him but still wait on his providence and cast their burden and care on Him assuring themselves that he careth for them and will in due time shew it when they have most need of his help for supply of their wants So much of the time when this Miracle was wrought by our Saviour Now to speak of the Antecedents or Occasions of it which are two 1. His Disciples coming to Him and moving Him to send away the multitude into the Country and Villages round about to buy them Bread Ver. 35 36. 2. A further Conference which thereupon followed between our Saviour Christ and his Disciples touching the feeding of the Multitude Ver. 37 c. unto the 41. Touching the first Consider in the words three things 1. The preparation unto the motion made by the Disciple They came unto Christ 2. The matter it self which they moved to Him To send away the People c. 3. The Grounds and Reasons of their Motion 1. Because it was a desert Place 2. The time far spent 3. They had nothing to eat My meaning is not to insist upon every one of these Particulars propounded but to gather some matter of instruction from the words in generall Now in this Fact of the Disciples coming to Christ and making to Him this motion of sending away the People there is something commendable and good and something discommendable and evil wherein they bewray their weakness and infirmity That which is Commendable is their compassion towards the People in their necessity and want of Provision of Victualls to satisfie Bodily hunger and the desire and care to have them provided for for this end they made this motion unto Christ to let them depart to provide for themselves in due time That which is Discommendable and evil in them is the weakness of their Faith which they discover 1. By being overmuch carefull and sollicitious for Provision of ordinary means to satifie the Peoples hunger making no mention in the mean time of the extraordinary power of Christ by which he was able to provide for them miraculously And that they were faulty herein may appear by the Answer of our Saviour Christ to them Matth. 14. 16. where he tells them That there was no need for the People to go away thereby implying That he was able to feed them miraculously even in the Wilderness And therefore that his Disciples were to blame to think that there was a necessity of sending away the People as if they could not otherwise be provided for by the extraordinary Power of Christ And this weaknesse of Faith they do afterward more plainly discover Ver. 37. in asking our Saviour by way of admiration Whether they should go and buy 200 penny worth of bread to feed the People with which argues that they were not so resolved and perswaded as was fit touching the extraordinary divine Power of Christ that he was able to feed them miraculously with far lesse Provision then 200 penny-worth of Bread 2. They shew weakness of Faith by seeming to doubt of Christ's care and providence for the People otherwise what need they come and admonish Him to send them away as if he knew not what was fit c. They should rather have referred it wholly to Him Observ 1 Observ 1. From that which is Commendable in the Disciples viz. their compassion and care of the Multitude in their necessity We learn That Christians should be compassionate and mercifull toward others that are in outward necessities and miseries of this Life They should have a fellow feeling with them in such necessities and this compassion they must also shew by taking care of those in their necessities So Job Chap. 29. 31. was full of compassion and mercy to the Poor and such as were in outward misery and necessity Luke 10. 33. The good Samaritan had compassion and took care of him that fell among Theeves and was stripped naked and left wounded by them So ought we to be moved with compassion towards such as suffer hunger thrist nakedness poverty c. Reas Reasons 1. God is mercifull to us in our necessities not onely Spirituall but Bodily supplying our daily wants in things of this Life therefore we also must shew like compassion to our Brethren c. Luke 6. 36. Be mercifull as your Heavenly Father is mercifull 2. Christ Jesus living on Earth was full of compassion toward such as were in outward necessity and misery See Matth. 15. 32. And he is still a mercifull High Priest Hebr. 2. 17. 3. We professe to be fellow Members of Christ's Mysticall Body the Church therefore as it is in the Naturall Body If one member suffer all will suffer with it c. 1 Cor. 12. 26. So it should be among us if others be in want and misery we are to be touched with a fellow-feeling of their miseries and take care of them 4. It is the mark and property of God's Children to be mercifull ut suprà Psal 112. and Isa 57. 1. Jam. 3. 17. Col. 3. 12. As the Elect of God c. Contrà The mercies of the wicked are cruell Vse 1 Use 1. To reprove such as are so hard-hearted and cruell
2 Pet. 3. 12 13. Rev. 6. 14. The Heavens departed as a scroul rolled together and every Mountain and Island was moved out of their places Now Christ hath this power over the insensible Creatures by a two-fold right 1. Of Creation as he is God c. Col. 1. 16. By him were all things created c. 2. Of free donation or gift from God the Father as he is Mediator Matth. 28. 18. All power is given to me in Heaven and on Earth Use 1 Use 1. Terrour to the wicked Enemies of Christ and his Church Seeing he hath all Creatures at command even those without life and can use them as Instruments of his Vengeance against such wicked one how terrible will he shew himself to them if they repent not speedily Psal 2. He shall speak to them in his wrath c. He shall crush them with a Rod of Iron c. See before in the 39th Verse of Chap. 4. Use 2 Use 2. Great comfort to the Godly truly fearing God and believing in Christ these being Christ's Friends he will make all Creatures work and conspire together for their Good and Protection and Comfort c. Use 3 Use 3. Learn to fear him truly that is to fear offending him by sin who hath such Power even over the dead Creatures to command and use them at his pleasure Jer. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the Sand for the bound of the Sea by a perpetuall Decree that it cannot pass c. Here therefore remember that in Psal 4. Tremble and sin not It is a fearful thing to provoke Christ to wrath by sin seeing he is of such power to punish us seeing he can muster all Creatures in Heaven and Earth against us if he please Rather let us kiss the Son lest he be angry c. If his wrath be kindled but a little c. Psal 2. Vse 4. Seeing the very sensless Creatures are all under the Power of Christ being at his Command to do his Will Let this move us much more to submit our selves to His Power and VVill in all things by doing and suffering all that he will have us to do or suffer yea though it be against Nature and natural Reason c. The dead Creatures obey Christ even contrary to their Nature And shall not we c. Use 5 Use 5. Hence gather that he hath also power over mens Hearts and Consciences which are by nature dead in sin to give them life even the life of Grace by the Power of his Spirit He can also work on our hearts to make them obedient and pliable to his Will in all things Pray him therefore to do this more and more Observ 3 Observ 3. Further from Christ's walking on the Sea we learn That as he is in general Lord of all insensible Creature so in particular he is absolute Lord over the Sea and all other waters having power to command and to use them at his pleasure Revel 10. 2. John saw another mighty Angel come down from Heaven cloathed with a Cloud and a Rain-bow upon his Head c. And he set his right foot upon the Sea and his left on the Earth This Angel was Christ himself and by setting his foot on the Sea he shewed his power over it c. Psal 72. 8. His Dominton shall be from Sea to Sea This Power he manifested by dividing the red Sea and the River jordan whilst the Israelites passed over as we read Exod. 14. and Josh 3. So also by stilling the Waves of the Sea when they were rough Chap. 4. and in this place now in hand This Power also he shewed at another time by causing such a multitude of Fish in the waters to come into the Apostles Net Luke 5. This shewed him to be Lord of the Sea and of all Creatures in it Therefore also before his second coming the Sea shall roar Luke 21. 25. The Reason of this Power of Christ over the Sea is because he created it at first and set the due bounds of it shutting it up with doors and barrs as it is Job 38. that it should not overflow the Earth Psal 95. The Sea is his and he made it c. See Prov. 8. 27. Use 1 Use 1. See whom they sin against who any way abuse the Seas as Pirates and Robbers by Sea and all that use the Seas and make Voyages over them for evill and wicked ends as the Pharisees compassing Sea and Land to make Proselytes c. Matth. 23. And the Jesuites at this day also covetous Merchants c. These sin against Christ the Lord High-Admiral of the Seas and He will punish them Use 2 Use 2. Comfort to such as have a lawful Calling to use the Seas and to live upon them as Marriners Souldiers Merchants c. If they serve Christ conscionably in those Callings and seek his honour he being Lord of the Seas will make them serviceable unto them as they are unto him and he will bless and protect them in those Callings upon the Sea as well as on the Land And this may comfort them and all good Christians against dangers which they are subject to upon the Sea or other Waters when they have a Calling to travel or pass over them Christ the Lord of the Sea and Waters is able to protect them and will protect them so far as shall be good for them He that kept Paul and his Company in that dangerous Voyage to Rome Act. 27. He will also keep us in greatest dangers by Sea and Water yet so as we beware of casting our selves upon Danger and of committing our selves to the Sea or other Waters without a lawfull Calling Use 3 Vse 3. Admonition for all that have a Calling to use the Seas and to travel by Water above all things to seek Christ's favour and protection and his Blessing to guide and prosper them in their Voyages and businesses by Sea that they may have good success in them As Marriners and Sea-men desire the Lord Admiral 's Letters for their Protection and safe Passage by Sea so much more should they seek and sue to Christ the High-Admiral of all the Seas in the World for his Protection in their Voyages The rather because all Travel and business by Sea is so full of hazard c. Use 4 Use 4. Such as have been preserved from drowning or any danger by Water ought to be thankful to Christ the Lord of the Water He that kept himself from sinking into the Waters and saved Peter and the other Disciples from drowning the same it is that saveth us and ours in like danger Therefore be thankful to him and look not at the means but at Christ's Power and Providence So much of our Saviour's miraculous walking on the Sea Now follows the manner of his walking and coming toward his Disciples in that he so came toward them as if he would have passed by
to Parents both which they made void or frustrate by their own Tradition which they preferred before them In the words of this 9th Ver. consider two things 1. The manner of our Saviour's charging and accusing them viz. with an Ironicall kind of Speech whereby he speaketh one thing in words and intendeth the contrary for he seemeth to commend them when indeed his purpose and scope is sharply to reprove them Full well ye reject the Command of God c. q. d. ye do grosly offend and sin in so doing and it is a shame for you c. 2. The matter of his reproof or accusation against them That they rejected God's Commandement that they might observe their own tradition Full well ye reject c. Quest Doth not this and the like ironicall Speeches come within the compasse of lying or dissembling Answ Answ Not so for lying and dissembling Speech is when one doth not onely speak otherwise then the truth is but with a purpose to deceive or delude either the party to whom he speaketh or others But in these Ironicall figurative Speeches it is not so for though one thing be spoken and another meant yet there is no purpose of deceiving or deluding others neither is there any danger of their being deceived because the words are so spoken as that the meaning and purpose of the Speaker doth easily appear to all that hear him Observ Observ In that our Saviour here by this sharp Irony or taunting Speech doth deride the grosse superstition of the Scribes and Pharisees We may hence gather That it is lawfull to deride and scoff at the sinnes and unlawfull practises of others especially at the grosse and notorious sins of the Wicked and Ungodly Thus Elijah derided the grosse folly of the Worshippers of Baal 1 King 18. 27. Bidding them cry aloud to him for it may be he was talking or pursuing or in a journey or asleep c. So Isa 44. the Prophet derideth the extream folly of Idolaters in worshipping graven and molten Images See the places Yet some Cautions are to be observed for the lawfull use of such Ironicall reproofs of sin 1. They must proceed from a holy and upright affection in such as use them viz. from zeal of God's glory and hatred of sin and not from private malice or a revengefull mind against the person reproved 2. They must tend to the right end viz. God's glory and the good of the party reproved that by such a sharp and taunting Reproof he may if it be possible be brought to be ashamed of his sin and to be touched with remorse for it as also to grow in dislike and true hatred of it not the disgrace of the person is to be sought but the disgrace of the sin reproved and the reformation of the person 3. Such taunts and Ironies are to be used against sin in due manner that is to say after a grave and serious manner not with shew of lightness or vanity Object Object Ephes 5. 4. Jesting is condemned as a sin c. Answ Answ The Apostle here speaketh of vain foolish and offensive jesting such as tends to no good end or use for edification But on the contrary either to the disgrace of other persons or otherwise to the just offence of good Christians or hardening of the Wicked in their profane mirth But he doth not simply condemn all Jesting As 1. Not that which stands in uttering some witty and pleasant Speeches for lawfull Recreation without hurt or offence to any 2. Neither this kind of grave and serious reproving of sin by ironicall or taunting Speech So much of the manner of our Saviour's reproving them Now follows the matter with which he chargeth them That they rejected c. Ye reject That is ye abrogate or make of no force or authority as is said afterward Ver. 13. Ye take away from it all force and authority by your grosse contempt and disobedience shewed against it The commandement of God That is his written Word by a Synechdoche one part of the Word being named instead of all as in the former Verse That ye may observe c. The sense of these words may appear by that which hath been spoken upon the former c. Observ Observ That it is the property of superstitious Hypocrits to preferr the observation of humane Traditions and Ordinances before the obedience of the Word of God and to choose rather to sin against the precepts of the written Word then to omitt or neglect such humane unwritten Ordinances So it was with the Scribes and Pharisees they were far more carefull to obey the traditions of their Elders then the written Word of God as we have heard before sufficiently See Matth. 23. 23. See also Matth. 5. how they made more accompt of the corrupt glosses and expositions of the Law which they had received by tradition from their Elders then they did of the expresse and plain words of the Law of God So the Papists at this Day are in this also directly the Disciples and followers of the Scribes and Pharises for they make more conscience of obeying the Popes Decrees Canons of the Councills and especially of the late Councill of Trent and other written traditions and Doctrines of men which go for currant in that Church than they do to yield obedience to the written Word of God And they accompt it a greater sin to break those their traditions then to transgresse the manifest precepts of the Word of God for example They accompt it a greater sin for one to eat Flesh in time of Lent or upon Good-Friday forbidden by Popish Canons than to lye swear or commit some other grosse sin against the expresse Word of God So it is a greater sin with them to work upon some Holiday of theirs than to profane the Lord's Sabbath A greater sin also they make it for their Popish Priests to enter into the state of Marriage which by the Word of God is lawfull and honourable among all Men Heb. 13. than to commit the sin of Fornication c. Use Use Take we heed of this grosse Superstition and Hypocrisie in preferring Men's Traditions and Ordinances before the Word of God lest we become like the Scribes and Pharisees and the superstitious Papists And remember what is said Acts 4. 19. Whether it be right in the sight of God to hearken unto Men more than unto God judge ye All humane Ordinances Traditions and Doctrines must bow and stoop to the Authority of the Word of God and we must make more conscience and obedience to one sentence of the Book of God than to all Writings of Men Testimonies of Fathers or Decrees of Councills Mark 7. 10. For Moses said Honour thy Father c. Mar. 10. 1621. IN the former Verse our Saviour charged the Scribes and Pharisees of Jerusalem for preferring their own unwritten Tradition before the written Word rejecting the Commandement of God c. Now in this 10th ver
guilty of this heinous sin of cursing or reviling their own Parents If any such be among you as I wish there be not let them take notice of their grievous and capital Sin and be moved to humble themselves to God speedily and in great measure for it a slight Repentance will not serve for so grievous a sin c. And let all Children hereafter fear to revile or curse their Parents yea let them beware of all Contempt of Parents though it be but in thought lest it make way to reviling words Eccles 10. 20. Curse not the King no not in thy thought c. So it may be said of Parents Vse 2 Use 2. If it be so grievous a sin to curse or revile natural Parents how much more fearful and hideous a sin is it for any to curse or blaspheme the Name of God their heavenly Father and if cursing of Parents be to be punished with death how much more doth Blasphemy of the Name of God worthily deserve this penalty See Levit. 24. Observ 2 Observ 2. See here what Punishment should by the Law of God be inflicted on such wicked Children as stick not to revile or curse their own Parents and that maliciously and wilfully They ought to be put to death for this heinous sin So the Law of God expresly injoyneth Exod. 21. Lev. 20. Yea it is not only said Such a one shall be put to death but He shall surely be put to death and his blood shall be upon him and our Saviour here ratifieth this judicial Law This also is implied by that of Solomon Prov. 20. 20. Who so curseth Father or Mother his Lamp shall be put out in obscure darkness and Prov. 30. 17. The eye that mocketh at his Father c. the Ravens of the Vally shall pick it out Reas Reas The Justice of God requireth that such as maliciously and wilfully revile and curse those by whose means they have received life and Beeing and the natural faculty of Speech should for this sin be deprived of life and beeing and so have all use of their tongues taken from them Use 1 Use 1. See then what to think of such wretched and ungracious Children who are guilty of this Sin They are unworthy to live upon the face of the Earth to see the light or breathe in the Aire if they be so wicked as to curse or revile those by whose means they came first to enjoy this life and to see the light of the Sun c. Worthy they are to have their tongues cut out of their heads yea to have their whole bodies deprived of life sense by the sword and power of the Magistrate And though in some Churches the Law of man and Power of the Magistrate doth not so take hold as it should do of such lewd Children to cut them off by death yet let them not presume of impunity for the Lord himself can and will in this case take vengeance into his own hands and bring them by some means or other to an untimely death in this World and in the World to come punish them with everlasting death if they do not speedily repent in great measure for so heinous and unnatural a sin as this is Use 2 Use 2. This should move us to wish and desire of God that this Law may take place and be executed in this Church for the terrour of all such ungracious Children See B. Babington on Exod. 21. 15. where he mentioneth the Testimony of a good Writer as he saith who saw one put to death in the Church of Tigurine who had cursed and reviled his Mother Mark 7. 11. But ye say If a man shall say to his Father and Mother It is Corban that is to say a Gift by whatsoever Mar. 24. 1621. thou mightest be profited by me He shall be free OUr Saviour in the 9th Verse charged the Scribes and Pharisees with the sin of rejecting God's Commandement for the keeping of their own Tradition Then from the 10th Verse unto the 14th he proveth that they did so by an example or instance given of two particular Precepts of the Law of God which they by their Tradition did make Voyd And 1. He alledgeth those Precepts of the Law of God Ver. 10. 2. He setteth down their contrary Tradition by which they abrogated the Law of God shewing how by it they made voyd the Precepts of God's written Law Ver. 11 12 13. And 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law 2. Sundry other Traditions Ver. 13. Of the Precepts of the Law of God alledged by our Saviour Ver. 10. I have spoken Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees c. Where we are to consider 1. The Tradition it self alledged Ver 11. 2. The hurtfull and dangerous Effects and Consequents of that Tradition Which are two 1. That by it they hindred Children from doing Duty to Parents Ver. 12. 2. That by it they made the Word of God of none Effect Ver. 13. Touching the alledging of their Tradition Consider 1. The maner of alledging in these words But ye say 2. The matter or substance of it If a man say to his Father c. From the manner Observe That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures and the written Word of God So did these Scribes and Pharisees Whereas Moses or rather God himself by Moses saith Honour thy Father and Mother c. They on the contrary taught that in some case Children were not bound to honour Parents So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies by which Doctrine they plainly crossed the Doctrine of the Law of God forbidding not onely hatred of Friends but even of Enemies as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God For example the Word of God saith Marriage is honourable in all c. Hebr. 13. But they say It is not honourable in Ministers of the Church but unlawfull The Word of God saith Every Creature of God is good being received with Thanksgiving 1 Tim. 4. 4. And again Eat whatsoever is sold in the Shambles 1 Cor. 10. 25. But they say It is a sin to eat Flesh-meat upon some Dayes and at some Times c. Christ at the Institution of the Lord's Supper said Drink ye all of this But they say The common People need not Drink of the Sacramentall Cup but onely the Priest Vse Use See how to know false and corrupt Teachers from true and sound examine their Doctrine by the Scriptures according to the rule prescribed 1 Thess 5. Try all things and see whether it agree therewith or whether it do crosse or
Cares and Desires and quench them c. He that giveth Christ and Heaven will He not give Earthly things to his Children He knoweth our wants and hath speciall care of all his See Matth. 6. If he feed the young Ravens cloath the Grasse of the Field c. Therefore 1 Pet. 5. 7. Cast all your care on Him c. Heb. 13. He hath said I will not fayl c. Psal 24. 1. The Earth is the Lord's c. Object Object I have a great Charge of Wife Children c. And the Times are hard and worse may come hereafter c. Answ Answ 1. Charge of Wife and Children is no excuse at all for Covetousness A moderate care onely is to be used and lawfull means to provide for our selves and those that belong to us leaving the successe to God whose Blessing and not our care brings Wealth c. 2. God is able to provide for thy Children as well as for thee and will do it if thou depend on Him by Faith and walk before him in obedience to his Will c. Psal 37. 25. I have been Young and now am Old yet never saw I the Righteous forsaken nor their Seed begging Bread 3. He is also able to provide for us and ours in the hardest Times that can come How did he provide for Elijah in the time of Famine And for David in the Wilderness The seventh Sin coming out of the Heart is Wickedness which cannot here be meant generally of all kinds of Wickedness or Sin for then it should be the same with the other sins named before and after it It must therefore be understood of some special kind of sin and wickedness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Evangelist doth come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly one that takes pains in practise of Sin exercising himself therein diligently and consequently one that is hardned in a sinfull course willfully going on in it Therefore it is so often in Scripture attributed to the Devill whose continuall labour and practise is to commit Sin doing nothing else See Matth. 5. 37. Matth. 6. 13. Eph. 6. 12. So then by Wickedness I take it we are most properly to understand here an obstinate and wilfull going on in a course and practise of Sin when a man gives himself to commit Sin willingly and with greediness delighting in it and making a Trade of it c. Called working of Iniquity and Sin Psal 6. 8. And committing of Sin 1 Joh. 3. 8. He that committeth Sin is of the Devil Called also plowing and sowing Iniquity Job 4. 8. Remedies against this 1. Consider how hainous and grievous a Sin this is for one to harden himself in a wicked course and to go on in practise of Sin c. This is a high degree of Sin yea one of the highest called standing in the way of Sinners Psal 1. 1. It is the peculiar property and mark of the Devil's Children 1 Joh. 3. 8. shewing them to be destitute of all sanctifying grace of God's Spirit This is the proper difference between the Godly and Wicked They both do fall into Sin but the Wicked onely do work wickedness c. 2. Consider how fearfull and dangerous it is for any to be an obstinate Worker of Iniquity in that this pulleth down upon such most certain and heavy Judgments of God in this Life and after this Life Psal 11. 6. Upon the Wicked God shall rain Snares Fire and Brimstone and an horrible tempest c. Psal 68. 21. He will would the hairy Scapl of him that goeth on still in his Trespasses Rom. 2. 5. Such are said To treasure up wrath to themselves against the day of wrath c. Luke 13. 27. Depart from me all ye Workers of Iniquity It is not sin but continuance in sin and obstinate going on in it without Repentance that bring swift Damnation on the Wicked Jam. 1. 15. Sin when it is finished bringeth forth Death 3. Beware of custom in Sin yea in any known Sin For this will harden the Heart and so bring a man to this obstinate Wickednesse to be a greedy Worker of Iniquity Mark 7. 23. All these things come from within and defile the man June 2 1622. THe eighth Sin is Deceipt Fraud or Guil whereof there are two sorts 1. Towards God 2. Towards Man Towards God is that Deceipt or Guil whereby one maketh outward shew or profession of Religion and Holiness but is not answerable in Deed and in Truth to that shew which is made but cometh short thereof having a false and unsound heart towards God Psal 32. 1. Blessed is he whose Iniquity is forgiven c. and in whose spirit is no guil This is the same with Hypocrisy towards God Towards Man Deceipt or Guil is That cunning craft and subtilty whereby one makes shew of love and good dealing towards others yet under pretence hereof hideth malice and unjust dealings of this the Apostle speaketh 1 Pet. 2. 1. Laying aside all Guil and Hypocrisy c. And this is principally meant in this place This Deceipt or Guil towards Men is twofold 1. Inward of the Heart when there is a heart and a heart as the Scripture speaketh that is a double or hollow heart in one man towards another See Psal 12. 2. A common sin in this dissembling Age wherein we live 2. Outward in dissembling Speech and fraudulent practises one towards another Touching dissembling Speech it is when one speaks fair to another and pretends love but intends the contrary in heart Psal 55. 21. The words of his mouth were smoother then Butter but War was in his heart his words were softer then Oyl yet were they drawn Swords And this also is a very common and raigning sin in our times insomuch that we may use the words of the Prophet Jer. 9. 4. Take heed every one of his Neighbour and trust not in any Brother For they will deceive every one his Neighbour and will not speak the Truth they have taught their Tongues to speak lies c. Touching deceitfull practises toward Men they are sundry and manifold Some in the matter of Bargaining and mutuall Contracts and some out of such Contracts In Bargaining and Contracts deceipt is practised sundry wayes I will but briefly mention the principall especially in Buying and Selling. 1. Selling that which is naught and counterfeit for good or mingling good and bad Wares together so as the bad is not perceived and in concealing the faults of that which is sold 2. Selling at too high a rate inhauncing prices for more than the Commodity in equity and conscience is worth 3. Giving day for payment that the price may be inhaunced which is selling of time no better then Usury 4. Ingrossing of Wares and commodites That they may sell at their own prices unto which referr Monopolies 5. Using false weights c. Abomination to the Lord Prov. 11. 1. Hither also referr the deceipt
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
full of Brightness and Majesty And not onely some of those glorious Angels shall then attend on him but all his Angels being an innumerable Company and Troop Matth. 25. 31. All the holy Angels shall come with him Jude 14. ver Behold the Lord cometh with ten thousands of his Saints that is of holy Angels Dan. 7. 10. Now if the face and presence of one Angel be so glorious that the best of the Saints on Earth have been astonished at the sight thereof then how much more glorious shall the presence of all those innumerable Angels be which shall attend upon Christ at his coming See Mat. 28. 3. 3. In respect of that glorious throne or seat of Majesty upon which Christ shall sit at his coming Mat. 25. 31. He shall sit upon the Throne of his Glory Now although it is uncertain what the matter or form of this Throne shall be yet this is certain that it shall be such as is answerable to the Glory and Majesty of Christ himself who shall sit upon it 4. In respect of those glorious and powerful effects which his coming shall bring forth immediately and suddenly and wherewith it shall be accompanied As 1. The consuming and purging of the World by fire 2 Pet. 3. 10. The Heavens shall pass away with great noise and the Elements shall melt with fervent heat the Earth also with Works therein shall be burnt up 2. The raising of the dead and summoning them to Judgment by that mighty Voice of Christ or Trumpet of God which shall be founded by the Arch-angel 1 Thes 4. 16. 3. The administration or execution of general Judgment upon the whole World which shall be by Christ himself See Mat. 25. 31 c. Use 1 Use 1. See the great and wonderful difference between the first and second coming of Christ That was in poor humble and base manner being born in a Stable and laid in the Manger c. But his second coming shall be with unspeakable Glory and Majesty c. This difference is to be the rather observed because it sets forth to us the unspeakable love of Christ in abasing himself so far for us in his first coming As also the wonderful Glory and Majesty of his second coming Vse 2 Use 2. See that Christ's coming at the last day must needs be most terrible and fearful to the wicked who shall then be found in their sins and out of Christ in as much as it shall be so full of Glory and Majesty 2 Cor. 5. 11. The last Judgment is called The terrour of the Lord because Christ's coming to execute that Judgment shall be so dreadfull to the Wicked Luke 21. 26. Mens hearts shall fail them for fear of those things which shall come on the Earth that is the hearts of the wicked especially Therefore also Revel 6. 15. Even the Kings of the Earth and Great men and Rich men and chief Captains and Mighty men c. shall hide themselves in Dens and Rocks and shall say to the Mountains and Rocks Fall on us and hide us from the face of him that sitteth on the Throne c. If the appearing of Christ upon Mount Sinai at the giving of the Law was so terrible to God's People that they were not able to endure the sight of that Glory how much more terrible shall his Glorious coming at the last Day be unto the Wicked when he cometh to condemn them and to cast them to Hell for breach of his Law How terrible a sight shall it be unto such at that Day to see Christ suddenly breaking forth of the Heavens and coming in the Clouds with innumerable Angels c. To see him sit on his fiery Throne to Judge them to see Heaven and Earth on a light fire round about them c. To hear the dreadful sound of the last Trumpet Let all that now live in their sins think seriously hereof and be moved speedily to turn from their sins unto the Lord that they may be forgiven and that they may not with terrour and amazement but with comfort behold that unspeakable Glory of Christ at his comming Vse 3 Vse 3. Matter of comfort to the Godly and Faithfull For they shall partake with Christ in that wonderfull and unspeakable Glory wherein he shall come at the last Day Col. 3. 4. We shall appear with him in Glory He shall not onely be very Glorious in himself but shall impart his Glory to the Saints 2 Thess 1. 10. He shall come to be Glorified in his Saints and to be admired in all them that believe 1 Joh. 3. 2. We know that when he shall appear we shall be like him c. Phil. 3. 21. He shall change our vile Body that it may be fashioned like unto his Glorious Body c. The more Glorious and full of Majesty Christ our Head and Saviour shall be at that Day the more Glory and Honour shall we then receive with him and from him and the more excellent and blessed shall our estate and condition be 1 Pet. 1. 7. The Faith of the Saints being tryed by Afflictions in this Life shall be found to their Praise Honour and Glory at the appearing of Jesus Christ Even as when a Prince or Noble man doth vouchsafe to espouse or betroth himself to a Wife of some meaner rank or place when the Marriage-Day cometh the more glorious and excellent the Bridgroom is in himself or in his Apparrel and Attendants c. the more honour it is for the Bride also So here c. How should this comfort us against all contempt and disgrace cast upon us in this World for the Name of Christ when we consider that unspeakable Glory and Honour which Christ shall put upon us at the last Day he will not then be ashamed of us but will acknowledge and honour us before his heavenly Father and all his Angels Use 4 Use 4. See how little cause for us to be ashamed of the profession of Christ or his Truth before Men in this World yea though before the greatest Monarchs c. Seeing Christ whom we now professe shall come at the last Day in such wonderful Glory and that to this end to reward all those with eternal Life and Glory in his Kingdom who have in this Life sincerely professed his Name Think of this and let it arm us against all fear of shame and disgrace in this World for the profession of Christ and cause us to despise it that so we may be honoured of Christ in the day of his Glorious coming Now follow the particular Instructions from the words In the Glory of his Father Observ 1. That Christ is true God and of one and the same Divine Nature and Essence with God the Father For if he have the same Glory then also is he partaker of the same Nature and Beeing Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God But of this often before Observ
c. Hereby our Saviour implyeth that after they had seen this Transfiguration they should taste of Death in the time appointed of God This he presupposeth whence we may learn that even the faithful Saints and Servants of God are subject to bodily death and shall at length in their due time taste and have experience of it As they cannot by before the time appointed of God so when that time cometh they must and shall certainly taste of Death This is true of all the Saints and faithful even of the best and most excellent Christ's own Disciples yea the most eminent and chief of them for Grace as Peter James and John who are here particularly meant must at length come unto Death Joh. 21. 19. Our Saviour foretells Peter of his Death and the manner of it And 2 Pet. 1. 14. he prophesies of his own Death Shortly I must put off this my Tabernacle even as our Lord Jesus hath shewed me Touching the Death of James we read Acts 12. 2. that Herod put him to Death And touching John although some have erroneously imagined that he should not dye at all but remain alive till Christ's second coming grounding this their errour upon those words of our Saviour Joh. 21. 22. yet that the contrary is true may appear not onely by the words of John himself ver 23. of the same Chapter and by our Saviour's words in this place but also by the testimony of sundry antient Writers of the Church who report that he dyed and was buried at Ephesus about a hundred years after the Birth of Christ Now as it is true of these three Disciples of Christ here spoken of that in their due times they tasted of Death So is it also true of the rest of Christ's Disciples and of all the Saints of God mentioned in Scripture that as they lived unto the time appointed of God so when that time was come they dyed or tasted of Death So all the holy Patriarchs Prophets religious Kings of Israel and Judah lived and dyed c. So all the Saints in the new Testament Esay 57. 1. The Righteous perisheth and mercifull men are taken away c. viz. By Death they are taken away from the Earth Reas 1 Reas 1. Bodily Death is the common condition appointed of God for all men to pass thorough Hebr. 9. 27. It is appointed unto men that is unto all men once to dye Therefore it is appointed for the Saints of God as well as others Job 30. 23. I know that thou wilt bring me to Death and to the House appointed for all living Reas 2 Reas 2. The Saints of God are tainted with the corruption of sin as well as others Therefore they as well as others are lyable to Death as the wages of sin Rom. 5. 12. Death passed upon all men for that all have sinned Object 1 Object 1. Joh. 8. 51. If a man keep my saying he shall never see Death Answ Answ It is to be understood of eternal Death not of Temporall Object 2 Object 2. Henoch and Eliah dyed not but were taken away from Earth to Heaven extraordinarily Hebr. 11. 5. Henoch was translated that he should not see Death Eliah taken up to Heaven in a fiery Chariot c. 2 King 2. 11. Answ Answ These were extraordinary and speciall Examples to whom the Lord for speciall causes did vouchsafe this Priviledge which therefore makes nothing against the general and ordinary course which God doth take with all other his Saints viz. To bring them unto Death and to cause them to taste of it every one in their time Object 3 Object 3. 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Answ Answ That change of the Saints found alive at Christ's second coming shall be in stead of Death unto them Quest Quest why doth not the Lord abolish Temporal Death as well as eternal unto his Saints and wholly free them from the former as well as from the latter seeing he hath Power so to do Answ Answ The Lord will have Temporal Death to remain and that his Saints and Children shall taste of it as well as others for these Reasons 1. That they may be conformable to Christ their Head who first tasted of Death and so was Crowned with Glory Hebr. 2. 9. 2. To humble them the more in the sense of their sins which are the meritorious and procuring cause of Death in them 3. The Lord hath thought it fit that as Sin brought Death into the World so Death should carry Sin out of the World That his Saints should be freed from all remnants of sinful corruption by means of Death Use 1 Use 1. For admonition to the Saints and Faithful as well as others to make accompt of Death and to prepare and fit themselves to undergo and taste of it make a vertue of necessity Seeing they must dye therefore daily prepare to do this great and last work of a Christian Job 14. 14. All the Dayes of my appointed Time will I wait till my change come Object Object The Saints and Faithful cannot but be fit and well prepared for Death Therefore this admonition is needless c. Answ Answ There are Degrees of fitness and preparedness for Death And though all true Believers are in some measure prepared for it yet because this their preparation is mingled with much weaknesse and imperfection therefore they have need daily to fit and prepare themselves for Death in a farther degree and measure Quest Quest How is this to be done Answ Answ 1. By frequent and often meditation of Death and of the necessity of it by God's Ordinance c. Deut. 32. 29. Oh that they were wise that they would consider their latter end This is called numbring of our Dayes Psal 90. 12. So teach us to number our Dayes c. make Death present to us by meditation before it come 2. By often meditation of those Grounds of comfort which the Word of God affordeth to the Saints against Death As 1. The Death of Christ whereby he hath satisfied for their sins and so taken away the sting and curse of their Death so as now it is not hurtful to them nor to be feared at all 1 Cor. 15. 55. O Death where is thy sting c 2. The blessed estate and condition of the Saints immediately after Death resting from their Labours c. Rev. 14. 13. Their Souls carryed by the Angels into Abraham bosom c. 3. The Resurrection of our Bodies which we hope and certainly look for at the last Day c. 3. By daily renewing their Faith and Repentance that so they may be more and more assured of the pardon of their sins and peace with God in Christ and so that they shall dye in the Lord c. Use 2 Use 2. A motive to us to be willing to dye and to encourage us thereunto whensoever the Lord shall call us to it seeing Death is such a condition and
disagreement in shew between the Evangelists yet none at all in truth and substance For St. Luke mentioning eight dayes includeth both the day upon which our Saviour uttered the former words in the first Verse and also the day of his Transfiguration whereas Matthew and Mark do speak onely of the six dayes which came between the day of his uttering these words in the first Verse and the day of his Transfiguration And hence it is that Luke doth not say it was fully eight daies but about an eight daies after c. Thus we see how the Evangelists do give light one to another which shews how necessary and profitable it is to compare them together in the reading of any particular History recorded by all or diverse of them Now this circumstance of time is expressed by the Evangelist the more to confirm the truth and certainty of this History of Christ's Transfiguration and to stablish our Faith therein Observ Observ In that our Saviour did so speedily fulfil that which he foretold and promised to his Disciples in the first Verse touching the manifestation of his Divine Glory and Majesty we may see how careful and forward he is to perform whatsoever good he hath promised to his faithful Servants and that in due time He doth not delay the time too long for performance of his promises but hasteth to the fulfilling of them every one in their due time 2 Pet. 3. 9. The Lord is not slack concerning his Promise as some men count slacknesse c. This is true not onely of the Promise of his second coming to Judgment which is there meant by the Apostle but of all other his Promises made to his Church and Servants whether of spiritual or of temporal Blessings and benefits The Lord is not slack or backward to perform and make them good but very forward and ready yea he doth hasten the performance of them as soon as may be that is so soon as ever he seeth a fit time and season for accomplishment of them so soon as ever it makes for his Glory and our good He will not defer one day or hour longer than is fit Vse Use To strengthen our Faith touching the certain accomplishment of all promises which Christ hath made unto us in his Word to assure us that they shall be fulfilled intheir due time As some of them yea many of them are already fulfilled so shall all the rest be in due time For example the Promise of his second coming the Promise of the Resurrection of our bodies at the last day and of eternal life c. the Promise of deliverance out of all troubles and afflictions of this life c. Though the accomplishment of these be for a time deferred and though the time seem long to us and the Lord seem slack in performance of these Promises yet it is not so for he is very careful and mindful to perform what he hath promised yea he hasteneth as soon as may be to perform it and the onely cause and reason why he delayeth is because the due and fittest time is not yet come and therefore it is not good for us yet to see the accomplishment of his Promises if it were we should see it and so soon as shall be good and fit for us we shall see all fulfilled without further delay Hab. 2. 3. The Vision is for an appointed time but at last it shall speak and not lie though it tarry wait for a shall surely come and shall not stay In the mean time we must live by Faith and Hope waiting for the accomplishment of all that Christ hath promised not making too much haste nor limiting him to any time Now follow the Persons chosen by our Saviour to be present as witnesses of his Transfiguration He taketh with him Peter James and John Quest 1 Quest. 1. Why did he take these with him Answ Answ To be special Eye-witnesses of the Glory of his Transfiguration who might afterward certainly acquaint others therewith Therefore Ver. 2. it is said He was transfigured before them Quest 2 Quest 2. Why did he take three Disciples and no more nor fewer with him Answ Answ Because this was a sufficient and fit number to testify the truth of the matter and it was agreeable to that Law Deut. 17. 6. whereby it was ordained that by the Mouth of two or three Witnesses the truth should be cleared and resolved in a doubtful case as when one was questioned for some crime deserving death Quest 3 Quest 3. Why did he make choice of these three Disciples and not of any other among the twelve Answ Answ Because these were the chief and most eminent for gifts and authority among all the 12 Apostles Gal. 2. 9. James Cephas and John seemed to be Pillars c. although that James there mentioned is not the same with this here spoken of but another of the Apostles of the same Name This James here mentioned was the Son of Zebedeus and Brother to John who was slain by Herod Act. 12. and therefore was not alive when Paul went up to Jerusalem to confer with the Apostles about his Ministry Therefore that James which he mentioneth Gal. 2. 9. was James the Son of Alpheus the Kinsman of Christ But that these Three here mentioned were the most eminent and chief among the twelve Apostles may appear because not only at this but at other times our Saviour used to take these three with him when he went about the performance of extraordinary and serious matters in private So when he went into the House of Jairus a Ruler of the Synagogue to raise up his Daughter to life he took these three with him as we heard Chap. 5. 37. So at the time of his bitter agony in the Garden he took these three onely with him when he went to pray privately Mat. 26. 37. Quest 4 Quest 4. Why did he not suffer all his Disciples and the rest then present to be Eye-witnesses of his glorious Transfiguration Answ Answ Because the due time for the general and publick manifestation of his Divine Glory was not yet come nor should be till after his Resurrection Therefore his Transfiguration was to be performed in this private manner onely in the presence of these three Disciples Observ 1 Observ 1. See the truth and certainty of this History of Christ's glorious Transfiguration on the Mount being confirmed by the Testimony of three of the chief and principal Apostles as Eye-witnesses thereof Therefore 2 Pet. 1. 16. the Apostle speaking of this Transfiguration of Christ saith thus We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ but we were Eye-witnesses of his Majesty And afterward Ver. 18. he saies they heard the Voice of God the Father uttered from Heaven at the time of this Transfiguration of Christ so that they were both Eye and Ear-witnesses of his Transfiguration which shews the truth and
at the first appearing of it yet so as at length it did in speciall manner overshadow Moses and Elias namely by inclosing and compassing them about and so separating them from Christ and taking them away out of the Disciples sight Luke 9. 34. They feared as they entered into the Cloud that is the Disciples feared when they saw Moses and Elias enter into the Cloud and ready to be taken out of their sight Quest 1 Quest 1. Wherefore or to what end was this extraordinary and miraculous Cloud now sent and caused to appear over Christ and those that were with him in the Mount Answ Answ For sundry Causes or Ends. 1. That it might be a sensible Sign and Token of the extraordinary presence of God that is of God the Father and to shew whose Voice it was that was immediately uttered out of this Cloud that so they might hear it with more attention and reverence So at other times God used to testify and manifest his presence by causing some speciall and extraordinary Cloud to appear sensibly as at the giving of the Law on Mount Sinai Exod. 19. 16. And when Solomon had builded the Temple the Lord shewed his speciall presence there by the filling the House with a Cloud 1 King 8. 10. See Psal 97. 2. 2. That by means of this Cloud appearing that heavenly Voice of God the Father which was now immediately to be uttered touching Christ might the more easily be uttered and sounded forth in the hearing of the Disciples 3. That by this Cloud Moses and Elias might be suddenly taken away and conveyed out of the Disciples sight ut suprà dictum 4. This Cloud was sent to cover and hide the unspeakable Glory of God the Father and of Christ and of Moses and Elias from the sight of the Disciples lest otherwise their eyes should be too much dazled and their minds too much astonished with the beholding thereof 5. Lastly It is probable That this Cloud was sent to curb and restrain the Disciples from too curious prying into that heavenly Glory of Christ and of the Saints further then was fit for them as yet to do Therefore as they saw not the first beginning of Christ's Glorious Transfiguration nor the manner of the first appearing of Moses and Elias for they were then fallen asleep as hath been shewed before so neither were they suffered to see the particular manner of the ceasing of Christ's Glory nor of the departure of Moses and Elias by reason of this Cloud over-shadowing them Quest 2 Quest. 2. Why did God the Father now testify his presence by a bright or shining Cloud seeing at other times the Lord used rather to appear in a dark or black Cloud as at the giving of the Law on Mount Sinai c. Answ Answ Because this bright and glorious Cloud was most suitable to the present occasion that is to the glorious Transfiguration of Christ Observ 1 Observ 1. See the great Power of God That he is able not onely to work by ordinary means but also to create new and extraordinary means and instruments for the effecting and manifesting of his Will As here he created this Cloud extraordinarily c. And thus he doth in two cases 1. In shewing mercy to his Church and People See Exod. 13. 21. So he created the Manna and Quailes in the Wildernesse 2. In punishing the wicked So he created new Instruments of Vengeance upon Pharoah Exod 9. and 10. Use 1 Use 1. Terrour to the wicked living in their sins without Repentance They shall feel the wonderful Power of God executing Wrath and Justice upon them in this life and after this life Hebr. 10. 31. it is a fearfull thing to fall into the hands of the living God And Psal 90. 11. Who knoweth the power of thine Anger c. God is able to make new Creatures to be Instruments of his Vengeance upon the Wicked as he did in punishing Pharoah c. Let this move such now to repent Use 2 Use 2. Comfort to the godly at all times but especially in times of trouble and distress outward or inward The Lord being of such wonderful Power is able to help strengthen and deliver them either by means or without means If ordinary means fail he can create new and extraordinary c. Think of this Almighty Power of God in our greatest distresses and by Faith rest on it for help comfort deliverance So Dan. 3. 17. Our God is able c. Ephes 3. 20. Above all we ask or think So our Saviour himself Mark 14. 36. Father all things are possible to thee c. Vse 3 Vse 3. Teacheth us to fear offending this God who is of so great and wonderful Power to punish Sinners Psal 4 4. Tremble and sin not Luke 12. 4. Fear not them that can kill the body but him that hath power to cast into Hell If we fear to displease a mortal man whose breath is in his Nostrils because he is perhaps a man of Power or Authority How much more ought we to fear and stand in awe of the living God to beware of offending him by Sin who is so powerful to punish us able to muster all Creatures against us yea to make new Creatures as Instruments of his Wrath. Jer. 10. 6 7. Observ 2 Observ 2. Though God the Father did now sensibly manifest his presence in the Mount with Christ and those that were with him and did speak to them audibly yet he did not appear in any distinct form or shape either of Man or any other living Creature but onely testified and declared his presence by a bright Cloud over-shadowing Christ and those that were with him Whence we may gather that neither the â—od-head it self not the Persons in Trinity can be expressed or resembed by any outward form or shape of Man or of any Creature and therefore that we ought not to frame or make to our selves any Image or Picture to express the Nature of God or of any Person in the God-head Isa 40. 18. To whom will ye liken God Or what likeness will ye compare unto him For this very cause when the Lord did sensibly appear or manifest his presence unto men he did usually forbear to appear in any visible shape or form thereby to teach us that he would not have us to frame to our selves any Image or Shape of any Creature thereby to resemble either the Nature and Essence of God or any Person in Trinity So Deut. 4. 15. Take good heed to your selves for ye saw no similitude on the day that the Lord spake to you in Horeb c. lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female c. So also at this time of Christ's Transfiguration God the Father manifesting his presence did not appear in any visible form or shape but onely shewed his presence by a miraculous Cloud to shew that the Persons in Trinity cannot
knowledge of the Word of God and of the Doctrines of Christian Religion taught therein Though they be ignorant as yet in some necessary Points of Faith yet if they have but some degree of knowledge in those Points that are fundamentall and most necessary to Salvation and do make conscience to practice those things they know already there may be true sanctifying grace in them and consequently they may be good sound Christians Nevertheless this must not make any secure or careless of getting more knowledge in the Word of God But on the contrary they must use all good means to grow therein See Perk. Tom. 1. pag. 128. And pag. 597. touching implicit Faith Observ 3 Observ 3. In that the Disciples being ignorant of Christ's Resurrection did question and reason together about the same We may gather That it is a good and profitable course for Christians to confer and reason together by mutuall questioning one with another about those Points of Christian Religion whereof they are yet ignorant or doubtfull A speciall means to increase knowledge and to come to further resolution in matters of Faith Thus did the three Disciples in this place So Luke 24. the two Disciples that journyed from Jerusalem to Emmaus talked and reasoned together by the way touching the Resurrection of Christ and the thing which happened at the time of it So the Woman of Samaria conferred and questioned with her Acquaintants in the City concerning Christ whether he were not the Messiah c. Joh. 4. 29. Vse Use To move and perswade us to inure and accustom our selvs to this practise of conferring and reasoning together and mutuall questioning one with another upon all good occasions touching matters of Faith and Religion especially touching those Points which we are yet ignorant of or doubtful and unresolved in them Great is the profit and benefit of such conference especially for the increase of our knowledge and setling of our Judgment in matters of Faith and Religion For experience teacheth that as in all Arts and Trades they are usually the most expert and skilfull who use most to conferr with others and to ask questions about the mystery of their Trade So also it is in Christian Religion they are usually the most skilfull and best grounded in sound knowledge there who are most forward and frequent in conference with others about the same Besides that such holy conference is a speciall means to shut out and banish profane idle and unprofitable conference c. See then that it is a matter to be lamented now adayes that such religiouâ— conference is so little used among Christians and that in stead thereof the greatest part give themselves wholly either to talk of the World or else to worse communication yea even upon the Sabbath-day c. Mark 9. 11. And they asked him saying Why say the Scribes that Elias must first come Octob. 29. 1626. OF the first Consequent of Christ's Transfiguration ye have heard The charge given by Him to the three Disciples to conceal the matter till after his Resurrection together with their obedience c. Now followeth the second Consequent viz. A Question moved by the same three Disciples to Him concerning the Opinion or Doctrine of the Scribes touching the coming of Elias and our Saviour's Answer to their Question laid down ver 11 12 13. 1. To speak of his Disciples Question ver 11. 2. Of Christ's Answer ver 12 13. Of the first They asked him saying Why say the Scribes c The occasion of this their Question seems to be two-fold 1. Our Saviour having many wayes testified and proved himself to be the Son of God and true Messiah and the Apostles themselves having also before confessed him so to be hereupon they wondered how the Doctrine of the Scribes could be true that Elias should come and live again upon Earth in his own person before the coming of the Messiah and therefore they move this Question to be resolved further q. d. If thou be the true Messiah as thou hast sufficiently declared thy self and as we believe and have confessed thee to be then why is not Elias yet come again to live here on Earth according to the Doctrine of the Scribes A second occasion of their moving this Question as appeareth Matth. 17. ver 9 10. was this That our Saviour immediately before had made mention of his Resurrection from the Dead as a matter not long after to be fulfilled Now although they did not yet comprehend the mystery of his Resurrection but were ignorant thereof as we heard before ver 10. yet it is most likely that from the words of Christ they gathered that at the time of his Resurrection the Glory and Majesty of his Kingdom should begin to be more fully manifested now because the Scribes taught and held that Elias was first to come and live on Earth again in person before the coming and manifestation of the Kingdom of the Messiah therefore they demand of Christ How this Doctrine and Opinion of the Scribes could stand with those words which he had newly uttered touching the manifestation of his Kingdom and Glory at the time of his Resurrection Quest Quest But why did not the Disciples before this time move this Question to Christ seeing they did before this believe him to be the Messiah and he had also before told them of his Resurrection which was to be shortly fulfilled Answ Answ 1. Because now by the Transfiguration of Christ they were more certified then before that he was the true Messiah and therefore did the more doubt of the Doctrine of the Scribes touching the coming of Elias 2. Because they were now newly put in mind of this doubt by the sudden appearing and vanishing away again of Elias at the time of Christ's Transfiguration Note that though this Opinion be attributed to the Scribes as chief Teachers yet it was the common errour of the Jews The Scribes Touching these see before who they were c. viz. One sort of those who were Authorized and Called to the publick Office of Reading and Expounding the Law of God to the Jews in their Synagogues called sometimes Lawyers See Chap. 1. 22. and Chap. 7. 1. That Elias must first come That is return to live upon Earth again in his own person before the coming of the Messiah and not onely that he must come and live on Earth again but that he should at his coming be a means to restore the corrupt state of the Church for this also the Scribes taught as may appear by Christ's Answer to the Question of the Disciples Now this erroneous Doctrine and Opinion of the Scribes was grounded upon the mis-understanding of that place of the Prophet Malachi Chap. 4. ver 5 6. where the Lord promiseth to send Eliâ—ah the Prophet before the great and dreadfull Day of the Lord c. Which Prophecy the Scribes understood literally of the coming of Elias in his own person again whereas it
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
and compassion toward his Child as appears by his manner of speaking to Christ so he shewed his care in bringing him to Christ and making sute to him to dispossess and heal him See before on the 26th Verse of the 7th Chapter Use 1 Vse 1. For reproof of such unnatural Parents who are not so affected with the outward miseries of their Children as they should be neither are they careful in using means for their relief and help but let them alone in their miseries neglecting the means appointed of God for their Childrens good Some are so hard-hearted as to see their Children lye sick and in pain and will scarce be at the trouble and cost to send to the Physitian for them nor to the Chirurgion when their Children are lame or impotent c. Others can see their Children to be in want of necessary Food or Rayment and have little care to provide for them as is fit and according to their ability and means Yea some Parents are worse who in stead of using means for the help and relief of their Children in such miseries do add affliction to the affliction of their Children by unjust provoking and grieving their Children in their sickness weakness c. How unnaturall are such Parents Worse than brute Beasts in this respect Let such know that this want of natural Affection is condemned by the Apostle Rom. 1. 31. among the sins of the profane Heathen and therefore should be far from Christians Vse 2 Use 2. If Parents ought to be affected with the bodily Afflictions of their Children and to use the best means for their help and relief therein then how much more in their spiritual Miseries and Necessities c. Se chap. 5. 23 24. Now followeth the Motives and Reasons which the father of this child useth to move our Saviour to take pitty of his child And 1. He alledgeth the lamentable affliction and misery in which his child now was being possessed with a Devil which misery of this child he further amplyfieth and layeth open to Christ in the verse following by relating the particular manner of the Devils taking and tormenting of his child by fits and at certain times Who hath a dumb Spirit His meaning is That he was bodily possessed with an evil Spirit or with a Devil which was entred into him and held possession of the powers of his body See before chap. 1. 23. how the Devil is said to enter into Men Which also had stricken the child with dumbness depriving him of the use of his Speech for which cause he was called a dumb Spirit And ver 25. he is called a Dumb and Deaf Spirit which shews That this evil Spirit being entred and having gotten possession in the body of the child had also stricken it both Dumb and Deaf Matth. 17. 15. He is said to be lunatick now lunatick persons are such as are stricken in their senses or taken with some kind of frenzy or madnesse at certain times of the Moon whence they are called Lunaticks from the latine word Luna signifying the Moon and such lunatick fits do proceed from the distemper of the blood and naturall humours of the Body Hence therefore it may be gathered That this child was not onely possessed with a Devil which made him both Dumb and Deaf but also that he was distempered with a lunacy or kind of madness which took him by fits at certain times of the Moon and was caused partly by the distemper of the natural humours of the hody and partly by the Devil's power stirring up and working upon those humors of the Body Now followeth the Points of Instruction in which as also in those that are to be gathered from the residue of the History of this Miracle I purpose to be the more brief because many of them I have had occasion before to speak of in handling the like Miracles of our Saviour Observ 1 Observ 1. That the Devil by God's permission hath Power really to enter into the Bodies of mankind that is to say into the bodies of Men Women or Children and to hold possession in them working and moving in them at his Will and Pleasure yea in the Bodies of good men and women and of the children of such So he entred into the body of this child and held possession in it So in the bodies of many others especially in our Saviour Christ's time and in the dayes of the Apostles in which times the Lord did permit and suffer the Devil to have this Power more commonly and ordinarily than now he doth and that for speciall cause that there might be the more occasion for our Saviour Christ and his Apostles and some others also who had the gift of working Miracles to exercise shew forth the same in the casting out of Devils from such as were possessed and that for the confirmation of the Doctrine of the Gospel And although this possession of mens bodies by the Devil was most frequent and usuall in those times of our Saviour Christ and the Apostles yet in the Times and Ages succeeding even unto this Day the Devil hath sometimes had and exercised this Power over the bodies of men by God's permission as may appear in Histories of the Church See before upon chap. 1. ver 23. Use Use See what cause for us to be thankfull unto God for that he hath appointed us to live in this age of the Church in which this Power of the Devil is much restrained so as he doth not so commonly exercise and shew it as heretofore and for that the Lord hath hitherto kept us and ours from this Power of the Devil not giving up our bodies to be possessed of him Especially we shall find cause to be thankfull to God for â—his mercy if we consider that our sins do deserve that he should even now give up us and ours to this Power of Satan as he did so many of the Jews in our Saviour's time our sins as are great as theirs c. Observ 2 Observ 2. In that this evil Spirit which was in the Child is called a dumb Spirit because he had stricken the Child with dumbness depriving him of the use of his Speech Hence we learn That the Devil hath Power by God's permission not only to enter into the bodies of men or children and to possesse them but also being in them to annoy and hurt the powers and faculties of nature in them hindring the operation and working of them he hath power to strike them in their bodily senses and to deprive them of the use of them and their Speech c. But of this there will be more fit occasion to speak afterward ver 25. It followeth Ver. 18. And wheresoever he taketh him c. Here the father of this possessed and lunatick child doth further lay open unto our Saviour the wofull misery and affliction of this child by relating the particular manner and circumstances of the Devil 's taking and
hence it was That they prayed unto Christ to increase their Faith Luke 17. 5. which they needed not to have done if it had not been weak and mingled with some Unbelief This also we may â—ee in David Psal 77. And in Jonah chap. 2. Vse 1 Vse 1. This confuteth the erroneous and groundless opinion of some who teach and hold That the the Faith of a good Christian in this Life may be and is free from all doubtings and unbelief But if it were so then perfection of Grace should be in this Life contrary to that of the Apostle 1 Cor. 13. 9. We know in part and prophesy in part Now if the knowledge of the best be imperfect in this Life then also the Faith of the best is imperfect and so shall be till the Life to come Besides if the Faith of true Believers could be so perfect in this Life as to be free from all doubtings and unbelief then should there be no need of the Ministery of the Word or Sacrament or Prayer to confirm and strengtâ—â—â— the Faith of such Use 2 Vse 2. To comfort such weak Christians as feel and complain of much â—nbelief and doubtings in themselves touching God's favour and pardon of their sins c. no cause for such to be discouraged or to conclude That therefore they have no Faith at all For thus it hath been alwayes with the best Saints of God in this Life their Faith hath been imperfect and mingled with infidelity doubtings and distrustfulness of God's Power Goodness and Mercy toward them and thus is it still with the best Christians and so will be during this Life As every sanctifying Grace is imperfect in the Saints of God and mingled with the contrary sin and corruption during this Life so is this Grace of Faith Therefore never be dismayed because of the weakness of thy Faith for it may be true and saving Faith though it be weak and joyned with much Unbelief A true Believer in this Life is not such a one as hath no unbelief or doubtings in him but one that doth feel and complain of his unbelief mourning for it and striving against it If therefore it be thus with thee comfort thy self notwithstanding all the doubtings and unbelief with which thy Faith is assayled Observ 2 Observ 2. Where true Faith is though but weak there is a carefull striving against the contrary sin of Unbelief together with an earnest desire and endeavour by all means to grow in Faith So here in this father of the Lunatick child though his Faith was weak yet being true Faith it was joyned with a striving against Unbelief and care to have his Faith increased and therefore he prayes unto Christ to help his Unbelief So in the Apostles Luke 17. 5. Though they were yet weak in Faith yet there was in them a care to resist unbelief and to pray for increase of Faith So in David Psal 77. 10. and Psal 42. 5. In Jonah chap. 2. Use 1 Use 1. To examine our Faith by this Look whether we daily labour and strive against the contrary sin of Unbelief and doubtings of God's favour and of his Word and Promises and whether it be our earnest desire and care to use all good means whereby to grow in Faith and to have our hearts more and more settled in the belief of God's Power and Mercy and of his Word and Promises made to us in Christ whether we carefully and conscionably use the means appointed of God to increase and confirm our Faith as the hearing reading and meditation of the Word of God the frequent use of the Lord's Supper Prayer c. Dost thou desire the sincere Milk of the Word c. If it be thus with thee it argues Faith to be begun it thee and though it may be yet but weak and feeble yet that it is a true and saving Faith On the contrary if no such striving against unbelief and doubtings no care or conscience of using the means for increase of thy Faith no love to the ministery of the Word no desire or care to come often to the Sacrament of the Lord's Supper but art negligent this way as many of you shewed your selves to be the last Sabbath If no care to seek unto God by daily prayer for the strengthening of thy Faith and for the helping of thy Unbelief this argues want of true Faith in thee and that thou art as yet utterly destitute of this precious Grace For if it were in thee in any measure though never so weak it would shew it self by resisting the contrary sin of Unbelief by all means and by causing in thee a most earnest desire and endeavour daily to grow and increase in Faith As it is with all sanctifying Graces of the Spirit of God so with Faith it is of a growing Nature like the grain of Mustard-seed which though very small at first in the seed yet groweth by degrees to a tall Tree c. Like the Cloud which appeared to Elijah small at first like an hand-breadth c. Vse 2 Use 2. See what to think of such as say They have alwayes believed and never doubted of their Salvation a sign they never truly believed For true Faith is not onely joyned with a feeling of Unbelief and doubtings but with resistance and striving against it c. A true Speech He that never doubted never truly believed Observ 3 Observ 3. In that he prayes to Christ for increase of Faith we may gather That true Faith is the Gift of God or of Christ and that not onely in regard of the first beginning but also of the increase of it Ephes 2. 8. By Grace ye are saved through Faith and that not of your selves It is the Gift of God Hebr. 12. 2. Christ is said to be both the Authour and Finisher of our Faith Vse 1 Use 1. This must teach us what to do when we feel the weakness of Faith seek to him that is the Authour and Finisher of our Faith to perfect his own work begun in us Pray with the Disciples Luke 17. 5. Lord increase our Faith Vse 2 Use 2. To comfort us against the weakness and imperfection of our Faith when we consider whose work it is to confirm our Faith even the work of God and of Christ himself who is Almighty and therefore able to strengthen our Faith though never so weak He that hath begun the work both can and will perfect it unto the Day of Christ Phil. 1. He will not quench the smoaking Flax c. Isa 42. Mark 9. 25 26 27. When Jesus saw that the People came running together c. May 27. 1627. HItherto of the Antecedents of the Miracle which made way unto it Now followeth the Miracle it self with the manner of our Saviour's working of the same Concerning which three things are set down 1. Our Saviour's reproving and charging of the Devil to go out of the child ver 25. 2. The miraculous Effect which
of himself in that he alone hath his whole Nature and Being from himself and consequently all essential properties of his Nature whereof Goodnesse is one Esay 43. 11. I even I am the Lord and beside me there is no Saviour Whereas on the contrary all the goodness that is in men or in any creature is not from or of themselves but by participation from God 2. He only is absolutely and perfectly good yea goodnesse it self without all mixture of evill whatsoever whereas all goodnesse of the creatures is mingled with some kind of evil or at least with some kind of defect or imperfection Quest Quest Was not Adam and Eve perfectly good before their fall And are not the Angels still perfectly good Answ Answ Yes with that perfection of goodnesse whereof they were and are capable as creatures but not with that highest degree of perfection which is in God the Creator Yea all Creatures were at first perfectly good in their kind Gen. 1. ult but not with such perfection as is in God himself Vide Polan Syntag. â—ag 914. perfectio duplex 1. Privativa 2. Negativa Use 1 Use 1. The consideration of this goodness of God is matter of great comfort to the godly and faithfull at all times but especially in time of affliction and distresse inward or outward In the evil day then remember and think of the goodness of the Lord that is of his kind and gracious Nature especially toward his Saints and Servants which truly fear and serve him For he being so full of goodness and loving kindness toward us this may assure us that out of his goodness and gracious Nature he is ready to help comfort and strengthen us in all troubles and in due time to deliver us Thus David in time of a great inward conflict and temptation did comfort himself with the goodnesse of God toward his people Psal 73. 1. Thus Jeremy Lam. 3. 25. in the midst of the great afflictions of the Church doth comfort himself and the faithful The Lord saith he is good unto them that wait for him c. So Nahum 1. 7. The Lord is good a strong hold in the day of trouble c. The same goodness of God may comfort us in all distresses In inward distresse of conscience when we feel the burden of sin and fear Gods wrath then if we can remember Gods unspeakable goodnesse and gracious Nature toward sinners especially toward such as are humbled for their sins c. and how ready he is to pardon and forgive them this will greatly comfort us Psal 25. 7. David prayes the Lord for his goodnesse sake to pardon the sins of his youth So in outward troubles and dangers yea in the hour of death the meditation of Gods goodnesse may greatly comfort and encourage us as it did Ambrose who at the time of his death used these words to his friends standing by him Non sic vixi ut me pudeat inter vos vivere nec mori timeo quia bonum habemus Dominum Vide vitam Ambros praefixam 1. Tom. operum ipsius ad finem Use 2 Vse 2. The consideration of Gods perfect and absolute goodnesse ought to teach and stir us up to the practice of sundry special duties to be performed towards him in respect of his goodnesse 1. It should move us truly to love him and that above all things with our chiefest love as being the chiefest good and most worthy of our love We naturally love that which is good at least wihch we think to be good though it be not so How much more ought we to love God being the chief good who is not only good but goodnesse To this end therefore let us often meditate and think of this goodnesse of God Think of the excellency and perfection of his Nature in himself Think of his amiable and gracious Nature If the Heavens and earth be so beautiful how much more he that made them And if the house of God and place of his worship be so amiable as David saith Psal 84. 1. how much more he that dwelleth in that house Which being so let it draw our hearts to love the Lord above all things in the world and not only to love him chiefly but to shew our love to him by all excellent and eminent fruits of it as by preferring his glory before all things that are dear to us being content for his sake if need be to part with all we have in this world as the Disciples of Christ did Matth. 19. 27. Also by desiring most near union and fellowship with the Lord both in this life and after this life to draw near to him by all means as we desire to be united to those persons and things which we love Also by shewing love to the Word and Ordinances of God and to his children and servants c. 2. The consideration of Gods absolute and perfect goodnesse should cause and move us truly to fear and reverence his blessed Name and Majesty that is so to stand in awe of him at all times as to be carefull not to offend or displease him by any sin Psal 4. Tremble and sin not This is the true fear of God to fear and avoid sin as offensive to him Prov. 16. 6. By the fear of the Lord men depart from evill To this true fear of God and conscionable care to refrain sin we should be moved at all times by consideration of the absolute and perfect goodnesse of God when we consider his amiable and gracious Nature and Disposition in himself and towards us c. this should be as a bridle to restrain us from all sin which is offensive to him If we so much fear and reverence the person of a good man that we are careful not to do or speak any thing in his presence which may offend him how much more should the consideration of Gods absolute goodnesse hold us back from sin Let us then set our selves alwayes in his presence c. 3. Seeing God is absolutely and perfectly good this should move us to put trust and confidence of heart in him resting on him for all good things which we stand in need of for our souls and bodies Psal 34. 8. Taste and see that the Lord is good blessed is the man that trusteth in him So Psal 36. 7. How excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings If we put trust in a good man because we think him to be such how much more in the living God being goodnesse it self especially seeing he is not onely perfectly good in himself but toward us also being most ready to extend his goodnesse in fruits toward us his servants c. Labour then by faith thus to put trust in God for all good things needful yea then when outward means fail and shew our confidence by seeking to him c. 4. The consideration of Gods goodnesse should stir us
to God and Man to be a counterfeit love Therefore â—ift thine own heart thoroughly touching this matter And know that if thou must be content to lay down thy life for the glory of God and good of thy brother as the Apostle saith 1 Joh. 3. 16. then much more to part with thy goods and substance in such a case when the glory of God and the good of thy brother doth require the same Mark 10. 21. Go thy way sell whatsoever thou hast and give to the poor c. Aug. 17. 1628. Observ 3 Observ 3. ONe special end and use unto which all rich men should employ their worldly wealth is for the relief and help of the poorer sort and to supply their necessity Therefore our Saviour doth not onely bid this young man to sell whatsoever he had but to give thereof to the poor 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded c. That they do good be rich in good works ready to distribute c. One end why God doth give them their wealth Deut. 15. 10. Thou shalt surely give to thy poor brother c. because that for this very thing the Lord thy God shall blesse thee in all thy works c. To this very end doth the Lord blesse one man with more wealth than another that so he that hath most might out of his abundance supply his brother's want He doth not give it them to keep it to themselves only c. Heb. 13. 16. To do good and to communicate forget not c. This Precept is especially given to rich men Prov. 3. 9. Honour the Lord with thy substance c. Now this is one way of honouring God with their riches when rich men do employ and use them to the relief of the poorer sort Thus it was in the Primitive Church Act. 2. and Act. 4. the richer sort sold their possessions and distributed to such as had need Now although this selling of all their possessions c. was an extraordinary practice which the necessity of those times did require and doth not bind rich men at all times to do the like yet it binds them in like case to do the same and howsoever it shews what is one end and use to which rich men should employ and use their wealth viz. to the relief of their poor brethren Use 1 Use 1. For reproof of such rich men who are slack and backward to employ their wealth or any part of it to the relief of the poor though they have great estates in the World given them to this very end that they should be the more liberal and helpful to their poor brethren and neighbours yet are not forward this way at least nothing so forward as they should be but backward and unwilling to give unto this use and what they give it is with grudging and repining How unthankful are these unto God who having received all they have from God yet are loth to give a little part of their wealth to him again by distributing it to the relief of their poor brethren Use 2 Vse 2. See the great sin of those who instead of employing their wealth to this religious end that is to the relief of their poor brethren do employ it rather to evil and sinful uses Some consume their wealth upon their lusts spending it in riotous courses as gaming drinking company-keeping c. whereby they disable themselves from giving to the poor Some spend their substance in following suits in Law against their neighbours And some bestow so much upon costly apparel above their degree and upon rich fare that they cannot give so much to the relief of the poor as they might and should like the rich glutton Luke 16. who was clothed in purple c. and fared delicately every day but was not careful to relieve poor Lazarus Great is the sin of such Instead of honouring God with their wealth they dishonour him Use 3 Use 3. To stir up such as have this Worlds goods to employ them to this special and excellent use amongst other even to the relief of their poor brethren who stand in need of their help remeâ—bring that this is one special end for which their wealth is given them not that they should spend it upon themselves only or hoard it up unprofitably but to relieve and succour such as are in want especially the religious and honest poor Rom. 12. 13. Distributing to the necessities of the Saints Let the richer sort here be moved to do this and that willingly and chearfully for God loveth a cheerful giver as the Apostle saith 2 Cor. 9. 7. To this end let such consider That to therefore Christ hath left the poor on earth in his room that the rich should shew their love to Him in relieving them Matth. 26. 11. The poor ye shall have alwayes with you but me ye have not alwayes Consider also the reward promised Prov. 19. 17. He that hath pity upon the poor lendeth unto the Lord and that which he hath given will he pay him again Matth. 10. 42. Matth. 25. Christ at the last day shall give the reward of eternal life to such as have in this life relieved him in his poor Saints But of this afterward Observ 4 Observ 4. How great care the Lord hath of the poor that they be well provided for that they have necessary relief and succour afforded them in that he requires the richer sort in some cases to part with all they have rather than the poor shall perish or do otherwise than well for want of necessaries So here He enjoyns this young man to sell all and give it to the poor Hence it is that in the times of the Old Testament the Lotd gave sundry special Laws unto his people in behalf of the poor as we may see Levit. 25. the Law of the Jubilee That every fiftieth year every one's possession should return to him again though he had sold it before Also the Law of the redemption of Land sold by such as were waxen poor Verse 25. of the same Chapter The Law of Usury forbidding to take it of the poor Verse 35. The Law made for relief of the poor bond-man or servant sold for money Verse 39. So Deut. 15. there is a Law That every seventh year should be a year of release of all debts to the poor So Deut. 24. 19. there is a Law That when they reap or cut down their harvest if they forget a sheaf in the field they should not go again to fetch it but it should be left for the poor And when they beat their Olive-Trees they should not go over the boughes again And when they gathered their grapes they should not glean their Vineyard afterward c. See Levit. 19. 9 10. And hence it is also that in the New Testament Christ did by his Apostles ordain the special office of Deacons to take care of the poor
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
rule upon which all Reformers of the Church should proceed viz. the authority of the Scriptures Thus should all that have a Calling to reform abuses in the Church as Magistrates Ministers c. They must have the Word of God for their ground and warrant and be able and ready to alledg it if need be and as occasion is offered against such abuses and disorders as do reign in the Church 2 Chron. 34. Josiah being to reform the Church enquired of the Lord and then caused the Book of the Law to be read in the audience of all the people Nehemiah chap. 13. when he would reform the profanation of the Sabbath alledgeth an example of Gods Judgment brought upon their Fathers for that sin So for the Reforming of the abuse of marrying strange Wives he alledgeth out of Scripture the example of Solomon who fell by that means Reason Reas The Church is the house of God 1 Tim. 3. 15. Therefore all things are to be ordered in it by warrant and direction from him that is the Master viz. from God And this direction he giveth only in his written Word Therefore are the Scriptures called Canonical because they are the Canon or Rule by which all things are to be ordered in the Church Use Use See how needfull it is for such as have a Calling to reform abuses in the Church to be well acquainted with the Scriptures c. But to come to the words themselves alledged here by our Saviour our of Esay 56. 7. My House shall be called c. The scope of the Prophet in these words is to foretell the Calling of the Gentiles and their uniting to the Church in these times of the New Testament as may appear by the circumstances of the place viz. ex praeced et seq ibid. Now this Calling of the Gentiles the Prophet foresheweth by mentioning one special effect or consequent of their Calling viz. their imbracing of the true worship of God and joyning with the true Church in performance of it and that in the most publick and solemn place appointed for it My house This is to be understood literally of the Temple at Jerusalâ—m being the principal place of Gods publick and solemn worship in those times of the Old Testament Called the house of God in that he chose it as a peculiar habitation to dwell in after a sort 1. By ordaining it to be the principal place of his most publick and solemn worship in times of the Old Testament 2 Chron. 7. 12. 2. By making a special and singular promise of his special presence in that place above all other places to hear the prayers and accept all other Religious services which his people should there perform unto him 2 Chron. 7. 15. Mine eyes shall be open and ears attent to the Prayer that is made in this place Mine eyes and heart are there perpetually Now withal by this house of God or Temple at Jerusalâ—m we are Typically to understand here every other publick or solemn place appointed for the publick worship of God in these times of the New Testament because the Temple at Jerusalem was a special type of all such publick places of Gods worship in these timeâ— Shall be called That is accounted and taken to be so indeed See Luke 19. 46. It is an Hebraism as Matth. 5. 9. Peacemakers shall be called Children of God that is they shall be truly accounted and taken so to be An house of Prayer That is a special place appointed for my publick and solemn worship Prayer being one special part of Gods publick worship is here named in stead of all other parts of it Synecdochice Of all Nations Or for all Nations as it is Esay 56. 7. which is all one in effect The meaning is that all other Nations as well as the Jews should acknowledg the Temple at Jerusalem to be the principal place of Gods publick and solemn worship and accordingly should gather and assemble themselves there to worship God which yet is not to be understood literally as if all Nations should indeed come or repair to the material Temple at Jerusalem to worship God there for this never came to pass but it is Typically and Mystically to be understood viz. that the elect of God of other Nations as well as of the Jews should in these times of the New Testament be called and gathered to the true Church typified by the Temple at Jerusalem and should be forward to joyn with the Church in the publick and solemn worship of God in the place appointed for it that is to say not onely in the Temple at Jerusalem but in every other place typified by that Temple wheresoever the Church should publickly worship God See Joh. 4. 21. The words being thus explained consider in them three things 1. The special title given to the Temple at Jerusalem and typically to every other publick place appointed for Gods publick worship in these times of the New Testament It is called the house of God and that by the mouth of God himself My House 2. The true end and use for which both the Temple in times of the Old Testament and every other place of Gods worship in these times of the New Testament typified by the Temple was and is Ordained of God viz. To be a house of Prayer that is a peculiar place for Gods publick worship 3. The generality of the persons who should in these times of the New Testament so esteem of the place of Gods publick worship as a house or place of Prayer and should use it accordingly viz. All Nations Gentiles as well as Jews Observ Of the first Observ In that the Temple at Jerusalem and typically every publick place appointed for Gods worship in these times of the New Testament is here called the House of God we may see the dignity and excellency of such places as are appointed for Gods publick worship in that the Lord doth esteem of every such place as his house or habitation where he may be said to dwell after a sort in that he hath promised in a more special manner to be present with his people being assembled in his Name to serve and worship him and there to hear their prayers and to accept of all their services duly performed to him As Jacob Geâ— 28. 19. called the place where God appeared to him Bethel that is the house of God So may every place appointed for Gods worship be called Bethel yea the Gate of heaven as he saith ver 17. because God dwelleth there in special manner manifesting the special presence of his Grace in hearing the Prayers and accepting the services of his people and that by vertue of his own promise Deut. 12. 5. The publick place which the Lord should chuse to put his name there is called his habitation And Psal 132. 13. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever there will I dwell c. yea the
this end to prepare our selves before we come as Solomon warneth us Eccles 5. 1. Keep thy foot when thou goest to the house of God c. We must also see that those of our charge as children servants c. do come duly to the House of God c. Josh 24. 15. Observ 2 Observ 2. In that Prayer is here named for all other publick worship hence gather That publick Prayer is one of the chief or principal parts of Gods publick worship to be performed in his house Therefore is the Temple here called the House of Prayer It is also called a house of Sacrifice 2 Chron. 7. 12. Now Sacrifice and Prayer were usually joyned together as may appear Luke 1. 10. So also in the Synagogues of the Jews one principal part of Gods publick worship there performed was Prayer whence was that ambitious custom of the Pharisees Matth. 6. 5. who used to pray standing in the Synagogues And as amongst the Jews in times of the Old Testament So also amongst Christians in these times of the New Testament one principal part of Gods publick worship to be performed in the house of God is publick Prayer Hence it is that in ancient times Churches and such other places appointed for publick worship were called Proseuchae and Oratoria that is places of Prayer Juvenal In quâ te quaero proseucha Quest Quest Whether publick Prayer be the chief and principal of all other publick duties of God's Worship Answ Answ In some respects it may be said to be the chief 1. In that it is a means to sanctifie all other parts of Gods Worship by procuring a blessing from God upon the same See 1 Tim. 4. 4. 2. In it we have a more near and immediate Communion with God then in other Religious duties But it is not generally and simply chief For so the publick Preaching or Ministery of the Word hath the preheminence and is to be accounted the principal of all parts of publick worship Reas 1 Reason 1. It is the ordinary means to work faith Rom. 10. 17. Now without faith there can be no true Prayer Therefore the Ministery of the Word is in order of nature before Prayer Reas 2 Reas 2. Paul being to celebrate the Lords-Day in a publick Assembly of the Church of Troas Act. 20. 7. spent the greatest part of the day in preaching of the Word which he would not have done if that had not been the principal part of Gods publick Worship Reas 3 Reas 3. The same Apostle 1 Cor. 14. 1. preserreth the gift of Prophecy whereby is meant the Ministerial gift of opening and applying the Scripture to the edification of the Church before all other gifts then in the Church To these adde that Act. 2. 42. where the several parts of Gods publick worship performed by the Christians of the Primitive Church in their assemblies being reckoned up the Ministery of the Word is named in the first place as the chief of all the rest Vide Zanch. in 4. praec Col. 665. Adde also that 1 Cor. 1. 17. where Preaching is made the principal end of the Ministerial Calling Quest Quest Why is the house of God called the house of Prayer and not the house of Preaching Answ Answ 1. Prayer is here put for all parts of Gods publick worship as is shewed before and so Preaching is not excluded but included 2. This is most properly to be understood of the Temple at Hierusalem which is called the house of Prayer because this part of Gods worship was after a sort tyed to that place so as when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as Daniel did Dan. 6. 10. But the Ministery of the Word was not in the same manner nor so strictly tyed to the Temple but might as well be exercised in other places viz. in the Synagogues 3. The Temple is also called the house of Sacrifice yet Sacrifice was not the principal Worship See 2 Chron. 7. 12. One Caution here to be added That as the excellency of publick Prayer must not cause us to contemn the Ministery of the Word so neither must the excellency of the Word preached cause us to dis-esteem the publick prayers of the Church but we must reverently esteem of both in their due places and degrees of excellency Use 1 Vse 1. Publick Prayer being one of the principal parts of Gods publick worship this serveth for reproof of two sorts of persons 1. Such as contemn this part of God's publick worship and shew contempt by absenting themselves from publick Prayers of the Church or by coming slackly to the same 2. Such as profane or abuse this part of Gods Worship viz. publick Prayer As 1. The Papists who many wayes abuse it 1. By using it in Latine not understood by the People 2. By praying to Saints and before Images 3. By Prayer for the dead 2. Many amongst us also who abuse publick Prayer viz. Such as perform this Exercise in the Congregation in a meer formal and customary manner without any true faith feeling or affection of heart so making but a lip-labour of it c. Matth. 15. 9. Vse 2 Vse 2. See that we make conscience of this part of Gods publick worship viz. to joyn with the Church and Congregation in publick Prayer upon all occasions remembring that God's house is and ought to be the house of Prayer and the Promise made to such publick meetings and Prayers of the Church Matth. 18. Wheretwo or three are gathered together c. Mark 11. 17. Is it not written My house shall be called of all Nations the house of Prayer Jan. 31. 1629. but ye have made it a denne of Theeves OF the third The Persons who should esteem and take the house of God or publick place of his Worship to be an house of Prayer and should use it accordingly that is to say should joyn with the true Church of the New Testament in performance of Divine and Religious worship viz. All Nations Gentiles as well as Jews Here then is a plain Prophecy of the calling of the Gentiles which was to be fullfilled long after in these times of the New Testament See Act. 13. Observ 1 Observ 1. It was the Will of God that the Gentiles should be called and gathered to the true Church in these times of the New Testament And that they should shew the fruit and effect of their Calling by their forwardnesse to joyn with Gods people in the true worship of God and that in the solemn place appointed for it This is here signified when it is said That all Nations should call the house of God an house of Prayer This calling of the Gentiles is foretold also in many other places of the Prophets Esay 2. 2. In the last dayes c. all Nations shall flow to the Mountain of the Lord. Esay 60. 3. The Gentiles shall come to the light of the Church Zephan 2. 11. The