brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
and this hand is Faith Quest Quest How then come the sins of Elect Infants to be forgiven who dy in their Infancy if none can have pardon of sins but such as have Faith Answ Answ Such Elect Infants though they cannot have actual Faith because they want Understanding and Knowledge by reason of their young Age yet they have a certain Seed or Beginning of Faith wrought in them by the Holy Ghost which would in time come to be actual Faith and this is sufficient unto such for the obtaining of pardon of sins But actual Faith of which I now speak is necessary for them that are of ripe Age. Use 1 Use 1. See by this Doctrine the miserable Estate of all Unbelievers and wicked men who are destitute of Faith they have no part in this excellent benefit of Remission of sins but remain still in the guilt of all their sins and under the wrath of God Joh. 3. ult Woful is the state of such though they have never so many outward Priviledges in this life as Honour Wealth Preferment Favour with men c. yet if they remain in Unbelief all their sins remain upon them and so they are for the present in a damnable condition Yea further though some be civilly honest and just dealers with men yea though they be such as profess Religion and come to Church and outwardly conform to the Word and Sacraments yet this is enough to condemn if they want Faith because without this they are still in the guilt of their sins God will never say to their Souls that their sins be forgiven till he see their Faith Use 2 Vse 2. How should we labour to get some measure of this pretious Faith as the Apostle Peter calls it by which we may apply Christ and Forgiveness of sins by Him unto our selves Else in vain doth God reach out and offer to us this Benefit in the Word and Sacraments if we have not this hand of Faith to lay hold on it Therefore use the means to get this Faith and to have it confirmed in us daily The principal means to bring us to believe is The Word preached Rom. 10. Attend on this conscionably and joyn earnest Prayer withal that God may be pleased to make his Ordinance powerful to work Faith in thee c. Object Object But my sins have been so great that it is hard for me to believe the pardon of them I fear that I shall not attain to it though I use the means Answ Answ Let not this discourage thee though thy sins be never so great yet if thou be truly humbled and broken in heart for them and doest unfainedly turn to God from them He is ready to pardon them Labour first to believe that they are pardonable this thou mayest easily do because there is no sin but God's mercy is sufficient to forgive it then proceed further earnestly to desire and pray unto God to let thee feel his mercy in the pardon of thy sins This if thou do unfainedly and constantly the Lord will ere it be long give thee a comfortable assurance by Faith of the pardon of them Observ 2 Observ 2. It is not said that our Saviour saw their good works of Love and Mercy which they shewed in bringing the Palsy-man unto him nor yet that he saw his patient bearing of his Sickness But it is said only He saw their Faith because this made all other Graces and good Works in them acceptable Hence gather that it is Faith which commendeth all our good Works unto God and makes them pleasing in hiâ— sight and that no good Work which we perform is pleasing to God further than it proceeds from Faith Hebr. 11. 6. Without Faith it is impossible to please God Rom. 14. ult Whatsoever is not of Faith is Sin Heb. 11. It was Abel's Faith which commended his Sacrifice unto God Reas Reas God must first be well pleased with the Person before He can accept any Work of the Person now the Person is not accepted but onely in Christ and there is no being in Christ but by Faith Use 1 Vse 1. See then that such works as are good in themselves as Prayer Fasting works of Mercy c. yet if performed by Unbelievers and wicked men are not accepted with God but abominable in his sight They that are in the Flesh cannot please God Rom. 8. 8. Let all wicked ones think of this what an Estate they live in Do what they can they cannot please God but all they do is odious in his sight Like Cain's Sacrifice Use 2 Vse 2. Not enough to do works materially good and warrantable by the Word in themselves but see that they come from Faith that is from a perswasion and assurance that our Persons and Works are accepted in Christ c. Observ 3 Observ 3. Further observe here that our Saviour Christ doth see and take special notice of those inward Graces that are in the hearts of the faithful He saw their Faith yea He so took notice of it as to approve it and reward it So it is said Revel 2. 19. to the Church of Thyatira I know thy works Charity Faith and Patience c. Use 1 Vse 1. This again proves our Saviour Christ to be God in that he knows the heart directly and what graces are in it c. 1 King 8. 39. Use 2 Vse 2. It is matter of great comfort to the faithful to consider That all the graces and good things that are in them are so well known to Christ He takes special notice of their Faith Humility Patience Meekness c. He takes notice of their inward sighs for Sin and of all the desires and prayers of their hearts they are not hid from Him and as he sees and knows them so he approves them and delights in them and will in due time most richly reward them yea though there be in thee but a small and weak measure of Grace yet if it be sound and sincere Christ Jesus who sees thy heart will graciously accept it So much of the cause moving our Saviour to pronounce Forgiveness of sins to the sick of the Palsy viz. The seeing of their Faith Now to add a word or two touching the loving manner of his Speech to him in calling him Son Observ Our Saviour Christ doth shew himself a most loving and merciful Saviour towards penitent and humbled Sinners being ready to raise up and comfort such as are cast down in themselves with the sense of their own sins Thus he dealt with this Palsy-man though a sinful man yet he calls him Son c. Therefore Mat. 11. 28. He calls unto him such as travel and are heavy laden promising to refresh them c. And Isa 42. 3. A bruised Reed shall he not break and smoaking Flax shall he not quench Use 1. This should invite and draw the humbled Sinner unto Christ If thou feel thy sins and art truly humbled for them fear not to come unto
so as it may cost thee bitter tears and deep Humiliation and Repentance before thou canst recover thy self Use 3 Use 3. Learn further to fear and tremble at the thought of this Sin and especially to use all good remedies and Preservatives to keep us from falling into it 1. Take heed of all Sins that come near to it or that make way unto it As 1. Sins against Knowledge and Conscience contrary to the Light of the Truth revealed unto us These are very dangerous wounding the Conscience and hardning the Heart very much and though every Sin against Knowledg be not the Sin against the Holy Ghost yet it is as it were one step towards it and often Sinning against Conscience may in time bring One to the Sin against the Holy Ghost if it be not in time prevented 2. Take heed of falling often into the same Sins against Knowledge and after Repentance made shew of This is worse and more dangerous then the former and doth more harden the Heart 3. Take heed of Sinning presumptuously presuming upon mercy before-hand and especially beware of Sinning with an high hand and contemptuously making slight of Sin and of the Law of God which forbids it This comes very near to the Sin against the Holy Ghost 4. Beware of all hardness of heart and impenitency strive and pray against these 5. Take heed of all backsliding in Religion That we leave not our first Love Rev. 2. A second Preservative is to labour to have our hearts affected with true love to the truth of God then we shall be far from opposing it maliciously Contrà 2 Thess 2. 10. Such as will not receive the love of the Truth that they may be saved God sends them strong Delusions to believe lyes that they may be damned He gives them over c. A third Preservative If one be driven through fear and of infirmity to deny Christ or his Truth as Peter was let him not persist but speedily Repent of it And lastly Pray unto God to keep us from this Sin above all other If David prayed against Presumptuous Sins c. Psal 19. Now further from the connexion of these words Never hath Forgiveness but is in danger c. Observ Observ That so many as have not their Sins forgiven are sure to be condemned they are guilty of Eternal Damnation and cannot escape it Therefore Matth. 18. 34. That evil Servant who had not his Debt forgiven was delivered to the tormentors c. Vse Use Give no rest to our Souls till we know our Sins to be pardoned in Christ Labour for true Faith in him and humble thy self to God by true Repentance that he may forgive thy Sins according to his promise made to the Penitent Do it speedily whilst thou hast time and whilst God spares thy life for after death there is no place for Repentance or Pardon It followeth Ver. 30. Because they said c. These are the words of the Evangelist shewing the reason why our Saviour charged the Scribes and Pharisees as guilty of the unpardonable Sin against the Holy Ghost viz. because they had before Blasphemously charged our Saviour to have an unclean Spirit by whose help they said he cast our Devils Observ 1 Observ 1. This place sheweth plainly that the Scribes and Pharisees were guilty of the Sin against the Holy Ghost because the Evangelist gives this reason why our Saviour avouched unto them the fearfulness of that Sin even because they had committed it in Blaspheming Christ maliciously against their own Knowledge for they could not but know Christ to be the Son of God and to be sent from God because they had not onely heard the preaching of John Baptist and of our Saviour Christ himself but they had also â—een the great Miracles of Christ which proved him to be God And that they did know him to be so may further be gathered from these places Joh. 3. 2. and Joh. 7. 28. Now therefore seeing they could not but know him to be sent from God and to be indued with Divine power and yet did not cease from time to time most maliciously to persecute him and to speak evill of him this argues plainly that they were guilty of the Sin against the Holy Ghost yet it doth not follow that all the Scribes and Pharisees were guilty of it but onely some of them even so many as knowing Christ to be come from God did yet maliciously oppose and persecute him Observ 2 Observ 2. In that the Evangelist gives this reason why our Saviour did so sharply reprove the Scribes and Pharisees charging them with the unpardonable Sin against the Holy Ghost because they shewed their obstinate malice against him in accusing him to have an unclean Spirit Hence we may learn that obstinate and notorious wicked men are not to be favoured or spared by Ministers of the Word but sharply to be reproved and the Judgments of God to be threatned against them to terrify them and if it be possible to humble them and bring them to Repentance Tit. 1. 13. Rebuke them sharply c. So our Saviour Christ thundereth against these Scribes and Pharisee Matth. 23. Wo to you c. Generation of Vipers c. and John Baptist Matth. 3. Mark 3. 31 32. Then came his Brethren and Mother c. Jan. 9. 1619. VVEE are now come to the fifth and last principal part of this Chapter which contains a Message sent by the Mother and Brethren of our Saviour Christ unto him and the Answer which he made unto those that did the Message In the words consider these particulars 1. The persons sending the Message The Mother and Brethren of our Saviour described by two Things 1. By their forwardness to come unto Christ for it is said They came to him 2. By their behaviour when they were come to the place where he taught 1. They stood without 2. They sent unto him and called him 2. Consider the persons by whom the Message was sent who were the people that sate about him 3. The Message which was done by them in these words Behold thy Mother and thy Brethren seek for thee without 4. Consider the Answer of our Saviour unto this Message done to him by the people of which we shall see when we come to it ver 33 34 35. His Brethren That is His Kinsfolks according to the flesh after the Hebrew phrase for the Hebrews call all Kinsfolks by the name of Brethren Gen. 13. 8. Abraham saith Lot and he were Brethren yet Abraham was Lot's Unkle Gen. 11. 27. So 2 King 10. 13. the brethren of Ahaziah for the Kinsmen of Ahaziah as appeareth 2 Chron. 22. 8. Rom. 9. 3. Paul calls the Jews his Brethren and Kinsmen after the Flesh So also Mar. 6. 3. Our Saviour is called the brother of James and Joses and of Juda and Simon Now which of the Kinsfolks of Christ these were that are spoken of in this place is uncertain because it is
think of such as are content to forgive some wrongs and some enemies but not all They can perhaps put up some small or petty inâ—uries but if greater injuries or indignities be offered them they will not forgive but bear malice and seek revenge c. This is no true forgiveness and so no true love but counterfeit Such must remember these words Forgive if ye have ought against any c. Observ 2 Observ 2. In that our Saviour presupposeth here that his Disciples should have enemies who should wrong and abuse them and against whom they should have just matter of complaint for such wrongs hence gather That Christians must make account to have enemies and to meet with wrongs and abuses at the hands of men yea with many wrongs and injuries They must make account sometimes yea oftentimes to have matter of just complaint against others for wrongs done unto them This is here taken for granted And if it were not so there should be no need of forgiveness and â—o this Exhortation of our Saviour should be in vain That which our Saviour speaketh Matth. 18. 7. touching those offences or scandals by which men do hinder others in the wayes of God and in the way of salvation is true of all offences and wrongs offered to the Saints and Servants of God that it must needs be that such offences shall come It cannot be avoided so long as there is a Devil and wicked men in the World it must needs be that the true servants of God shall be much wronged and abused in the World Joh. 16. ult In the world ye shall have tribulation So long as ye live in the world ye must look to have many enemies and to suffer much at the hands of wicked men Matth. 10. 17. Thus it hath been with the best of God's Saints and Servants in all times as with the Prophets Apostles Martyrs yea Christ himself How many enemies had they how many wrongs and abuses did they meet with at the hands of men in this World Vse 1 Vse 1. To comfort good Christians when they meet with many enemies and with many wrongs and abuses offered them by others especially if it be in way of well-doing and for the keeping of a good conscience c. It is no new thing but that which hath ever been the lot and portion of God's Saints and Servants in this World Therefore if it be so with thee be not discouraged but remember Matth. 5. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce c. For so persecuted they the Prophets before you Use 2 Use 2. It must teach us to prepare and arm our selves before-hand to meet with enemies and with wrong and offences at the hands of men especially of wicked men so long as we live in this World And therefore to pray and labour for Christian courage patience and meekness to bear such wrongs and abuses as shall be offered us seeing it cannot be avoided but we must have enemies and must be much wronged at the hands of men we have therefore need of patience and meekness to bear such wrongs and of courage to stand against all enemies opposing us especially for well-doing Some say They cannot endure to be wronged As much as to say Thou canst not be a good Christian or true Disciple of Christ for if thou wilt be such a one indeed thou must make account to have enemies and to be much wronged c. The Disciple is not above his Master c. Matth. 10. Mark 11. 25. And when ye stand praying forgive c. that your Father also which is in heaven c. May 2. 1630. OF our Saviour's Exhortation of his Disciples to the forgiving of enemies and wrongs when they come before God to pray we have heard before Now followeth the Reasons enforcing this Exhortation 1. From the benefit and good which is promised and should come to them by this means they should have their sins forgiven of God 2. From the contrary hurt and danger ensuing if they forgive not others then God will not forgive them Of the first That your Father That is God who is your Father not only by Creation c. but more especially by grace of Adoption in Christ c. Here note that these words That your Father may forgive c. are not so to be taken as if their forgiving of others were the cause of Gods forgiving them or the ground and motive of God's forgiveness but only a condition or qualification required in them as an effect of Gods forgiveness shewing them to be such as were forgiven of God and consequently a means by which they might know and be assured in conscience that they were indeed forgiven of God Which is in heaven Though God be every where present filling Heaven and Earth yet he is said to be in Heaven viz. the third Heavens after a peculiar manner because he doth there and from thence especially and most clearly manifest his presence by the effects of his Divine Power Wisdom Providence c. Therefore Heaven is called his Throne Esay 66. 1. May forgive you your Trespasses By Trespasses understand sins against God called trespasses because by tthem we break the holy Law of God and so offend his Divine Majesty Called also Debts Matth. 6. 13. in he fifth Petition of the Lord's Prayer because by them we make our selves guilty before God by breach of his Law and so we are bound to make satisfaction or else to suffer the punishment due as a man that is indebted to another c. More particularly by trespasses or sins here we are to understand 1. The fault or offence which is the breach of Gods Law 2. The guilt making us liable to punishment 3. The punishment it self due to sin by the Law May forgive you That is freely acquit and discharge you from the fault guilt and punishment of all your sins Quest Quest What need is there for true Believers such as Christ's Disciples were to desire forgiveness of sins seeing they having faith were already assured that their sins were forgiven Answ Answ 1. Their faith being weak and imperfect they had need to desire further and more assurance 2. They were apt through infirmity to fall into new sins which had need of a new act of forgivenesse and of faith to believe and apply the same In the words thus opened consider two things 1. The benefit promised to them if they forgive such as wrong them They shall be forgiven of God that is shall by this means have further assurance in their conscience of God's forgiving their sins 2. The Authour or efficient cause of this benefit of forgiveness of sins which is God himself Described here 1. By a relative title called their Father 2. By his special place of abode In Heaven Of the first The benefit promised Forgiveness of sins at the hands of
and wrongs from the contrary hurt and danger ensuing if they do not forgive then they shall not be forgiven of God The meaning may appear by that which was said before in opening the words of the former Verse Only note here That these words are not so to be understood as if Gods forgiving them did depend upon their forgiving of others as upon the ground or cause of it for that is God's meer grace and mercy in Christ the Mediator but only to shew that their forgiveness of others was a necessary condition or qualification required to be in them as an effect of God's forgiving them to shew and declare them to be such persons as were indeed forgiven of God and therefore that without this condition or qualification found in them they could not be such as had their sins forgiven of God much less could they be assured hereof in conscience Doctr. Doctr. Such as do not freely forgive enemies and all such as wrong or offend them are excluded from all forgiveness at the hands of God and from all true assurance hereof that their sins be forgiven of God They cannot have their sin◠forgiven much less be assured of it This is taught in that Parable of the two Debters Matth. 18. in that he which would not forgive his brother was condemned by his Lord and Master and delivered to the tormentors till he should pay all Whereupon our Saviour inferreth this conclusion Verse ult So likewise shall my heavenly Father do also to you if ye from your hearts forgive not every one his brother their trespasses Therefore also in the 5th Petition of the Lord's Prayer we are taught to pray to God to be forgiven as we forgive others that trespasse against us to shew that unless we do forgive others we cannot be forgiven of God nor be assured thereof in conscience Reas 1 Reason 1. None can have their sins forgiven of God nor be assured of it without faith for by faith only we apprehend Christ and so in him have our sins forgiven Now faith cannot be without love nor true love without forgivenesse of enemies and wrongs Ergò Reas 2 Reas 2. There can be no forgivenesse of sins without repentance Therefore these two are joyned in Scripture Luke 24. 47. Now without forgiving of enemies there can be no repentance because all sin is not forsaken viz. not the sin of malice against our brother Ergo c. Vse 1 Use 1. Terrour to such as do not forgive others which have wronged them but bear malice or grudg of mind against them yea desire and seek revenge c. Such neither are nor shall be forgiven of God much lesse can they have assurance or comfort in conscience that God hath forgiven them so long as they continue in malice or grudg against others and do not freely forgive them They remain in the guilt of their sins and under the wrath of God which abideth on all such as do not repent of their sins and believe in Christ now such as forgive not their brethren but live in malice and enmity against others do neither truly repent nor truly believe and therefore must needs be in a fearfull and damnable estate See then that it is no small matter or light sin to deny forgiveness to enemies and such as wrong us and to bear grudg and malice against the persons of others but such a sin as shuts out from all mercy and forgiveness at God's hands If this were well and seriously thought upon it would terrifie the Consciences of some men and make them afraid to bear malice and grudg of mind against their brethren and to live and go on in it as they do c. Use 2 Use 2. See that such as harbour malice or revenge in their hearts against others do most hurt to themselves by this means instead of hurting their enemies as they desire and think to do for by this means they shut themselves from all mercy and forgiveness at the hands of God and from all comfortable assurance thereof By continuing in malice and enmity against their brethren they make God their enemy and cause him so to continue and to deny them forgiveness because they will not forgive others which have offended them Use 3 Vse 3. See by this the absolute necessity of this practice of love in forgiving enemies and such as offend us how needful this is for all Christians forasmuch as without it we cannot have our sins forgiven of God nor be assured hereof in conscience but are utterly excluded from all forgiveness at God's hand and so are in a damnable estate How should this move and perswade with us freely and from the heart to forgive our enemies and all that have wronged us though never so much or often seeing without this we cannot be forgiven of God nor have any feeling or assurance of the pardon of our sins nor of God's love and favour to us in Christ and so no inward comfort or peace in our Consciences but on the contrary if thou forgive not thy brother though an enemy thou art shut out from all mercy and forgiveness at God's hand and so long as thou continuest in malice and grudg against thy brother or neighbour thou remainest in the guilt of all thy sins and under the wrath of God yea thou art in danger of Hell every hour and minute c. Oh think of it and let it move thee to forgive freely and from the heart such as have wronged thee yea thy greatest enemies and not only to forgive them in heart but to shew and manifest this forgiveness by being ready and forward to a reconciliation yea to seek and labour for it by all means so far as is expedient for this is the true forgiveness required Matth. 5. 23. If thou bring thy gift to the Altar and remembrest that thy brother hath ought against thee leave there thy gift and go first be reconciled to thy brother c. Especially when we come to the Sacrament of the Lord's Supper look that we come in love freely forgiving all enemies and wrongs done to us and not only so but see that we be ready to accept of peace and reconciliation with enemies when it is offered yea to desire and seek it by all good means so far as is expedient yea look that this have been done already before we come to the Sacrament else never look to reap good or comfort by this Ordinance of God Without faith thou art utterly unfit to receive Christ in the Sacrament and there can be no faith in thee without love no love without forgiveness of enemies nor true forgiveness without desire and seeking to be reconciled to thy brother c. and so without this forgiveness and reconciliation thou art utterly unfit to be partaker of the Lord's Table and dost but come there to eat and drink thine own judgment It is but need for me to urge this Point thus far to you yea and much
them to Repent and then Baptized them upon their profession of Repentance as we see Math. 3. So did the Apostles as Peter Acts 2. 38. The second sort of persons Baptized are Infants and such onely are wont to be Baptized with us now a daies now these having no knowledge of sin cannot actually repent before Baptism but they must repent after their Baptism so soon as they come to years of discretion Reas Of this Doctrine Baptism is a seal of God's Covenant of Grace made with us in Christ and Repentance is one condition required on our part in that Covenant As God promiseth forgiveness of sins and salvation in Christ to the Party Baptized and sealeth this Promise to him by this Sacrament so he requires this as a condition of the same Party that he repent and turn from his sins unto God Act. 2. 38 39. Vse 1 This shews how foolishly many delude themselves thinking it enough for them that they have had the outward Baptism in their Infancy Yet never caring to perform the condition required of them in their Baptism which is to repent of their sins This is a matter they think not of but know this The setting to of the outward seal of God's Covenant shall do thee no good if thou perform not the condition of the Covenant God promiseth forgivenesse of sins and salvation by Christ to thee in thy Baptism but it is upon condition of thy Repentance If thou keep not this condition thou art never the better for the outward seal of the Covenant Vse 2 Let all that have bin baptized look well to this that they perform this condition of Repentance required on their part in that Covenant of God sealed to them in Baptism Thou that hast bin baptized remember this that as in thy Baptism God promised to forgive thy sins and to save thee by Christ so he tyed thee to this condition that thou shouldst forsake sin and turn to him by newnesse of Life see then that thou stand to this condition and that thou perform it else look not that God should perform his promise to thee 2. Instruction That the Sacrament of Baptism doth signifie and seal to us the grace of Repentance and true conversion to God from sin Our Repentance and turning to God from sin is one speciall thing signified and sealed to us in and by this Sacrament this being one reason why it is here called the Baptism of Repentance Math. 3. 11. I Baptize you unto Repentance that is by this Sacrament to signifie and seal to you the grace of Repentance and true conversion unto God See Beza on the place and to tye you unto it Quest How doth Baptism signifie and seal to us the work of Repentance and true Conversion to God Answ By two outward Rites or Sacramentall Actions used in it The one is the dipping into water or sprinkling of the party baptized with water this doth signify and seal to us the first part of Repentance which is dying unto sin Rom. 6. 4. We are buried with Christ by Baptism into death c. The other Sacramental action is Rising out of the water or wiping it off this signifyeth and sealeth to us the second part of Repentance which is our spiritual quickning and rising to Newness of life See this also Rom. 6. 4. Use See how to meditate of our Baptism Not as of an idle or vain Ceremony but as of that which hath an excellent spirituall use and signification serving to represent and seal to us our Repentance and Conversion to God So often then as we think of our Baptism we must call to mind what was signifyed and sealed to us in Baptism namely our spirituall dying to Sin and living unto Righteousness And withal we must be stirred up to the daily practise of these parts of true Repentance by the meditation of our Baptism It must be the Baptism of Repentance to us For the remission of sins This is the second thing in the Description of Baptism viz. one special End or Use for which it serveth namely for the remission of sins that is to seal this benefit of remission of sins to the party baptized By remission of sins understand the acquitting of a sinner from the guilt of sin when God doth not impute it unto him as Psal 32. 1. Now from these words the Papists would infer that the Baptism of John was not the same in efficacy with the Baptism commanded of Christ to be administred by the Apostles for they say that by the Baptism which Christ instituted forgiveness of sins was actually sealed and given but as for John's Baptism it was onely a preparative unto Christ's Baptism putting them onely in hope of remission of sins but not actually sealing it to them See the Rhemists on this place But this is confuted by the Text for John's Baptism was the Baptism of Repentance as we heard before Now Repentance and remission of sins cannot be severed therefore as well remission of sins as repentance were sealed by John's Baptism and so it was of the same efficacy with the Baptism of the Apostles commanded of Christ afterward So much of the words and the sense of them Obser 1 One End and Use of Baptism is to signify and seal remission of sins to the party baptized Act. 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Act. 22. 16. Arise and be baptized and wash away thy sins c. Outward sprinkling of the body signifyeth inward cleansing of the soul from guilt of sin c. Quest 1 1. Hath Baptism this Use in all that receive it Answ No but onely in such as repent of their sins and believe in Christ It seals remission of sins onely to such as use this Sacramenr aright that is to such as keep the conditions of Faith and Repentance which God requireth of those to whom he promiseth and sealeth forgiveness of sins in Baptism Quest 2 2. How doth Baptism seal remission of sins Answ Not by vertue of the outward washing of it self but by vertue of God's promise made to the right Use of the Sacrament that as certainly as the body is washed with Water from outward defilements so is the soul cleansed by the merit of Christ's Blood from the guilt of sin Use See how those that are distressed in consâ—ience may comfort themselves touching the first pardon of their sins viz. by calling to mind their Baptism and labouring by faith to apply unto themselves the benefit of remission of sins which was sealed to them in their Baptism Thou that feelest thy sins to be many and great and art tempted to doubt of the pardon of them have recourse to thy Baptism which thou receivedst in thy Infancy look back unto that and by meditation of it labour to confirm and strengthen thy faith touching the pardon of thy sins It is Luther's Counsel and he tells a Story to this purpose of
one that answered Satan's temptation Obser 2 Repentance and remission of sins are here joyned together and that is mentioned in the place to teach us that there is no remission of sins to be had without true repentance and turning from sin this must go before that Luke 24. 47. Repentance and Remission of sins was to be preached in the name of Christ first Repentance and then Remission of sins Act. 3. 19. Repent and be converted that your sins may be blotted out c. Act. 8. 22. Peter to Simon Magus Repent of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee implying that without Repentance it could not possibly be forgiven The promise of forgiveness is made upon condition of the partie 's Repentance Prov. 28. 13. He that confesseth and forsaketh his sin shall have mercy Ezek. 18. 21. If the wicked turn from all his sin c. all his transgressions shall not be mentioned to him Yet we do not by repentance merit forgiveness God gives it for his promise sake in Christ c. Use 1 See how miserably some delude themselves presuming upon the pardon of their sins and laying claim to this benefit and yet continue in sin never humbling themselves for it nor forsaking it They feel no heart-break for their sins they strive not against the corruptions of their hearts and lives they labour not to reform them and yet promise themselves pardon and mercy at God's hand Indeed they may vainly promise themselves what they will but God hath not promised them pardon or mercy but upon their repentance Do not therefore delude thy self God will not be merciful to thee continuing in thy sins without repentance Deut. 29. 19. He promiseth forgiveness onely to the penitent he hath joyned Repentance and Forgiveness together do not thou separate them neither presume of the latter without the former Use 2 Admonition to all that would have their sins pardoned they must speedily repent of their sins and turn to God by a new life till thou hast done this never look for pardon Labour then for the grace of true Repentance use the means come to the Ministry of the Word c. Get a true sight of thy sins by the Law of God with a lively sense of the heinousness of them humble thy self to God by hearty confession of them and by craving pardon of them in Christ Then God will pardon thy sins c. Mark 1. 5. And there went out unto him all the Land of Judea and they of Jerusalem and were all baptized of July 12. 1618. him in the River Jordan confessing their sins THe Evangelist having in the former Verse shewed how John Baptist executed his ministerial Office both in baptizing and preaching the Doctrine of Baptism Now in this 5. Ver. he cometh to shew what success his Ministry had what fruit and effect followed upon it in the People that heard him preach Now the success and fruit of John's Ministry is here manifested in three particular effects which followed in the People upon his preaching and baptizing The first is their general concourse and flocking unto him from Jerusalem and all the parts of Judea The second is their readiness to receive at his hands the Sacrament of Baptism in that it is said They were all baptized of him in Jordan Thirdly Their true Repentance testified by confessing their sins before the receiving of Baptism And there went out unto him viz. out of the Towns and Villages into the Wilderness of Judea where he preached Note by the way one difference between John's preaching and the preaching of Christ and his Apostles for Christ and the Apostles taught for the most part in Towns and Villages whither the People resorted to them out of the country round about those Towns and Villages but John Baptist preached in a solitary place out of the Towns and Villages and therefore the People went out of the Towns and Villages and repaired into the wilderness to hear him Note that this is to be understood of the beginning of John's Ministry and Preaching which was in the wilderness for afterward he also preached and baptized in Towns and more populous places as may appear Joh. 3. 23. All the Land of Judea Not every Person inhabiting Judea but a great many of all sorts and degrees ages and sexes by Judea understand properly that part of the Land of Canaan which contained the borders of the two Tribes Judah and Benjamin and of the half Tribe of Manasseh And they of Jerusalem which was the chief City in Judea which stood within the borders of Judah and Benjamin Ar. Montan. Chaleb Now the Ends wherefore they went out to John were these 1. To see his Person that was so famous and renowned 2. To hear his Preaching 3. To be baptized by him Quest 1 Quest What were the causes of such great concourse of People to see and hear John Answ Answ Divers Reasons may be given 1. The excellency of John's Person in that he was a Prophet Now it was then a rare thing to see or hear of a Prophet for there had been a long surceasing of Prophecy Malachi was the last Prophet before John and he lived about 500 years before John Gualter archet in Math. 3. 5. 2. The New and strange Doctrine which he preached differing much from the Doctrine of the Prophets which had gone before for they preached Christ that was to come long after but John preached Christ that was to come immediately after him he preached the Doctrine of the Gospel more plainly than any Prophet before him 3. The zeal and earnestness which he shewed in his preaching in that he cried out to the People in his preaching as we have heard before 4. The strange and unwonted place where he preached being in a wilderness this made the People flock to him the more as it is likely for they might well think he was an extraordinary man that taught in such an extraordinary and unwonted place 5. Lastly The austerity and strictness of life and conversation shewed by his mean apparel and diet bred in the people an admiration of his Person and so caused them the more to flock unto him And were all baptized of him in the River Jordan John preached near unto Jordan in the coasts about it Luk. 3. 3. therefore this River was convenient and ready at hand for him to baptize in Confessing their sins that is having first confessed their sins before they were baptized this they did in token and testimony of their true Repentance which John required of them before he baptized them Confession of sins is one part of the practise of Repentance and it is here put for the whole practise of Repentance Now from hence the Papists would prove the necessity of their auricular Confession whereby every one amongst them is tyed and bound by the Pope's Laws once a year to confess all his mortal sins particularly with the
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
those that hear the Word outwardly there are mentioned three sorts which though they hear it yet receive no Fruit by it See Ezek. 33. 31. Reas Reas The Fruit and Efficacy of the Word preached depends upon the Blessing of God and upon the operation of his Spirit accompanying the outward Ministery in the hearts of the Hearers 1 Cor. 3. 6. Therefore where these are wanting Men may be outward Hearers and yet not profit by the Word nay they may grow worse by it and become more hardned in their sins as there is no doubt but these Scribes and Pharisees upon hearing Christ grew more malicious against Him and his Doctrine Vse Vse Let none think it enough that they come to the places where the Word is taught and vouchsafe their presence to hear it outwardly It is a foolish conceipt of some whereby they delude their own Souls to think that this is Religion and Christianity good enough if they come to Church and vouchsafe their bodily presence here and have their ears open to the externall sound of the Word But this may Hypocrites and wicked Men do nay thus may Reprobates do and such as shall never be saved such as Herod and Felix c. Luke 13. 26. Content not thy self with outward hearing rest not in that but come to the Word with sincere affection and with a mind to profit by it in Knowledge Faith and conscionable obedience Labour in hearing to find thy heart changed and thy Life reformed more and more Jam. 1. 22. Be doers of the Word and not hearers onely deceiving your Selves Now I proceed to the Exception it self which the Scribes took against Christ And first of the manner of their excepting They reasoned in their hearts Observ Observ See here from whence every sin takes the beginning even from the heart The malice and envy of the Scribes against Christ began in their hearts causing them inwardly to conceive ill of Him and there is no doubt but afterwards they uttered this their malice inwords by speaking evil of Him when they were gone out of his presence But first They think evil of him in their hearts before they utter it to shew us that all sin begins originally at the heart There it is first conceived and hatched Matth. 15. 19. Out of the heart come Adulteries c. Psal 14. 1. The Fool hath said in his heart there is no God The reason why profane Athiests live so as if there were no God is because they first conceive such thoughts in their hearts Jam. 4. 13. If ye have bitter envy and strife in your hearts glory not c. So Theft begins at the heart Josh 7. 21. and Oppression Mich. 2. 2. The Devil put it into the heart of Judas c. John 12. 2. Vse 1 Vse 1. Prov. 4. 23. Keep our hearts with all diligence As we have cause to watch over all our wayes so chiefly over our hearts that sin enter not there for if it do it will soon break out into evil Words and Actions That which the Apostle speaks of the Tongue Jam. 3. 6. is much more true of the Heart That it desiles the whole Body and sets on fire the course of Nature Above all therefore look to thy Heart to keep sin out thence that it take not rooting there Be carefull to resist it in the first motions of it arising in thy heart pray unto God that thou mayest have grace to abhor the first motions of envy malice pride uncleanness covetousness rash anger c. See 1 Pet. 2. 11. Slay sin in the first conception This is a Point of speciall Christian wisdom which if we will carefully practise would keep us from falling so dangerously as many do to the dishonour of God and wounding of their own consciences Use 2 Use 2. See where to begin the practise of Repentance and to reform sin in our Selves First get our hearts renewed and changed praying to God to give us new hearts as David Psal 51. 10. else in vain do we go about to reform our Words and Actions How should the Stream be stopped till the Fountain be first dammed up how should the Tree dye till the Root be killed Jer. 4. 14. O Jerusalem wash thy heart from wickednesse that thou mayest be saved How long shall thy vain thoughts lodge within thee Mark 2. 7. Why doth this man speak Blasphemies Who can forgive sins but God onely May 7. 1619. IN the end of the former Verse we heard of the manner of the Scribes excepting against our Saviour Now in this Verse is set down the matter of their exception which is this That they accuse Him of the sin of Blasphemy because he had pronounced forgiveness of sins to the sick of Palsie and of this accusation they yield a reason because it is proper to God onely to forgive sins therefore none that is a meer man may take it upon him without being guilty of Blasphemy Why doth this man speak Blasphemies The word Blasphemy doth signifie any hurtfull or reproachfull speech against God or Man Sometimes it is referred to Man and then it signifies any evil speech whereby the good name of another is hurt So Tit. 3. 2. Blaspheme or speak evil of no Man And Eph. 4. 31. Sometimes again and that most usually it is referred to God and so it notes out any speech tending to the reproach of God And of this Blasphemy there are especially three kinds 1. When anything is ascribed or given to God which derogates from his Glory or tends directly to his dishonour as to say He is the Authour of sin or that he is mortall or changeable or finite c. 2. When that which is proper to God is denyed Him or taken from Him as if one should deny God to be Almighty Just Creator and Governour of the World c. 3. When that which is proper to God is given to Man or to other Creatures And this is here meant by the Scribes They perceiving Christ who as they thought was but a meer Man to take upon him to forgive sins which is proper to God accused Him of Blasphemy And this they did the rather as is likely that they might bring Him in trouble and danger of His Life because by the Law the Blasphemer was to be put to Death Levit. 24. 14. And we must note the manner of their speech or reasoning within themselves they do not barely say or affirm in their hearts he Blasphemed but they thus question within themselves Who is this c Thereby shewing their great dislike and detestation of the sin of Blasphemy which they surmized him guilty of quasi dicerent Who is this that is so wicked and profane as to utter Blasphemies This is a Crime not to be suffered or born withall And note withall that they speak in the plurall number charging Him not with one but with many Blasphemies to aggravate the matter Who can forgive sins but God c Q. D. This
is God's peculiar Office to pardon sins and therefore he that is but Man cannot do it without Blasphemy Now in these reasonings of the Scribes we are to note some things that are good and commendable and to be imitated of us and on the contrary other things evil and wicked to be shunned of us The things that are commendable are these 1. That they condemn and dislike the sin of Blasphemy shewing their detestation of it 2. That they judge it to be Blasphemy for a meer Man to take unto himself what is proper to God 3. That they judge it be God's proper Office to forgive sins The things discommendable and wicked are these 1. Their Malice 2. Their Ignorance Their malice against our Saviour they shew two wayes 1. By taking his words in the worst and hardest construction and meaning for whereas he said Thy sins are forgiven thee and not I do forgive thy sins His words might be so taken as if he did not in his own name take upon him to forgive them but onely pronounce forgivenesse in the Name of God as the Prophets used to do But on the otherside they take his words so as if his meaning must needs be that he did in his own Name forgive sins And it is true that this was his meaning but this was more then they knew and more then could be gathered from his words therefore they should have enquired of him how he would be understood But they do not so but condemn Him of Blasphemy before they could know His meaning certainly 2. They shew their malice in accusing him of Blasphemy without cause and without sufficient ground as appears by that which hath bin said already Again they discover their grosse Ignorance in that they take it for granted that our Saviour Christ was but a meet Man whereas He was the Son of God Thus we see what things are good and commendable and what are evil and wicked in these Scribes And from the consideration of all these we have sundry Instructions to be gathered And first to speak of those things that are commendable Observ 1 Observ 1. We ought with these Scribes to abhorre and detest all Blasphemy against God and to shew our dislike of it when we hear it uttered by others So did Hezekiah 2 King 19. 1. when he heard the Blasphemy of Rabshaketh So did the High Priest when he but supposed that our Saviour Christ had spoken Blasphemy Matth. 26. 65. He rent his Clothes c. So our Saviour Christ detested Satan when he heard him speak words tending directly to God's dishonour Matth. 4. 10. Reas 1 Reas 1. God's Glory ought to be most precious and dear to us as it is unto Himself Reas 2 Reas 2. By this we are to shew our true love unto God A child that loves his Father will not indure patiently to hear him evil spoken of Use Use See what to judge of those that if themselves be evil spoken of or reproached in words will not indure it but can hear the Lord's Name reproached and pierced through with Oaths and Blasphemies and yet put it up and shew no manner of dislike How dwelleth the love of God in such or How can they be gracious Children which make so leight accompt of their Heavenly Father's honour as to see it trampled under foot with patience St. Austin de peccator merit Lib. 1. Cap. 22. reports of a certain Idiot or Innocent wanting the use of reason who would bear any wrongs done unto himself but if he had heard the Name of Christ blasphemed and dishonoured he would shew his dislike by throwing stones at them and in this Case he would not spare his own Masters that kept him This Idiot as it may be feared shall rise in Judgment against many now a-dayes who can hear the Name of God and of Christ blasphemed and reproached without shewing dislike of it Observ 2 Observ 2. We may learn further of these Scribes that it is Blasphemy for any meer man to arrogate that to himself which is proper and due onely to God for this tendeth directly to the reproach of Gods Name Such was that Blasphemy of the King of Tyrus mentioned Ezek. 28. 2. who said He was God and that he sate in the seat of God in the midst of the Seas c. Such also is the Blasphemy of Antichrist mentioned 2 Thess 2. 4. Who as God sitteth in the Temple of God c. This is a high degree of Blasphemy Use Use See by this how deep in this sin of Blasphemy are the Pope and his flatterers the Jesuites and other Papists in ascribing many things to the Pope which are peculiar to God alone As that he cannot erre judicially in matters of Faith That he hath power to make Laws binding the Conscience absolutely under pain of Damnation That he may send multitudes of Souls to Hell without Controllment of any That he hath power to forgive sins not onely such as are past but such as shall be committed many years afterward That he hath power to coyn or frame new Articles of Faith That he is universall Head of the whole Church on Earth which is proper to Christ onely These and many the like things do the Pope's flatterers attribute unto him and he doth not refuse them and yet they are all proper unto God and unto Christ therefore the Pope and Papists are wicked Blasphemers and to be detested of us for the same This doth well prove and shew the Pope to be that Beast mentioned Revel 13. 1. which had seven Heads and ten Horns and upon his Heads the Name of Blasphemy Observ 3 Observ 3. In that they ask Who can forgive Sins but God c. we learn That to Forgive sins is the Prerogative of God alone not communicable to any creature Man or Angell Esay 43. 25. I even I am he that blotteth out thy Transgressions for my own sake and will not Remember thy Sins Psal 32. 2. Blessed is the Man to whom the Lord imputeth not Iniquity c. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the Transgressions of the Remnant of his Heritage c. Reas Reas God is the party offended chiefly in every sin Psal 51. 4. Sin is the breach of the Law God is the Law-giver c. Use 1 Use 1. This condemns the Pride and Presumption of Antichrist the Pope of Rome and of his Popish Priests claiming to themselves this power of pardoning sins judicially and effectually not onely by declaring or pronouncing pardon to the Penitent but also by actuall conferring it on them so Bellarm. de Poenitent These may be set to school to the Scribes c. Vse 2 Use 2. Seek to God onely for pardon of our sins Him we chiefly offend by all our sins seek Peace and reconciliation with him above all else look not to have peace in thy Conscience If thou hadst offended a great man what means wouldst thou
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
Calling c. Therefore also they are said to be Blessed Whom the Lord chooseth and causeth to come unto Him Psal 65. 4. Now then seeing effectuall Calling is so great and excellent a Blessing it follows that such as are made partakers of it are bound to shew great thankfulness unto Christ for it Quest Quest How must they shew their thankfulness Answ Answ Sundry wayes especially these four 1. By an humble and thankful acknowledgment of the free Grace and Mercy of Christ shewed on them in their Calling This acknowledgment must be made both in heart inwardly as also in Word and Tongue outwardly on every good occasion This we see practised by Paul 1 Tim. 1. 2. By preferring and seeking the Glory of Christ before all other things even before those things that are dearest unto them Paul was so thankfull to Christ for his Calling and Conversion that he preferred Christ's Glory before his own Life as may appear Phil. 1. 20. 3. By giving up themselves and their Souls and Bodies wholly to the Service and Obedience of Christ and of his Will 4. Lastly By the conscionable performance of all Duties of love to the person of Christ Thus did Levi here and thus did Zacheus Luke 19. Being called of Christ he shewed his thankfulness by entertaining Christ in his House So also did Mary Martha and Lazarus Joh. 12. 2. by making Christ a Supper in Bethany and Mary also further manifested her thankfulness by bestowing that costly Oyntment on the body of Christ Thus also we read Luke 7. of that sinfull Woman that she being effectually Called and having truly tasted of Christ's mercy in the pardon of her Sins did testifie her love and thankfulness to Christ by doing a Duty of love to his person namely in washing his feet with her tears and wiping them with the hairs of her head and therefore Ver. 47. our Saviour tells Simon That her many sins were forgiven for she loved much that is because she felt Christ's mercy in the forgiveness of her manifold sins therefore she was moved to shew much love and thanfulness unto his person And thus all that are effectually called must shew their thankfulness by doing Duties of love to Christ's person Object Object Christ is not now on Earth but is gone up into Heaven How then shall we do Duties of love to his Person Answ Answ Shew love to the Faithfull members of Christ who stand in any need of the Fruits of our Love this is to shew love to Christ himself See Matth. 25. Vse Vse Let all that profess to be effectually Called look to this that they shew their unfaigned thankfulness to Christ for his unspeakable Grace and Mercy shewed on them Acknowledge Christ's free Grace and Mercy shewed to thee in Calling thee out of thy sinfull estate and be carefull all the days of thy Life to testifie thy true thankfulness by seeking his Glory above all things and by thy conscionable obedience to his Will in all things as also by the Fruits of thy love shewed to him in his faithfull Members by relieving helping and doing good to them by all means If thou have truly tasted and felt Christ's mercy in thy effectuall Calling thou canst not but shew thy self thankfull for the same in this manner Observ 2 Observ 2. Further in that Levi took occasion also to invite many of his fellow Publicans and Sinners to the end they might be brought to believe in Christ we are taught that such as are effectually called and converted unto Christ will be carefull in using means to bring others unto Christ So Joh. 1. 40 c. Andrew being Called unto Christ brought his Brother Peter to him and Philip being Called brought Nathaniel to him Joh. 4. 29. The Woman of Samaria feeling the work of Faith begun in her self useth means to bring her Friends and Acquaintants unto Christ Luke 22. 32. Christ bids Peter when he is converted to strengthen his Brethren that is to use all good means to draw them to repentance and to strengthen them in the Faith of Christ Reas Reas True saving Grace where it is wrought cannot lye hid or be kept close within the party that is partaker of it but it will shew it self towards others in labouring to draw others to partake in it Joh. 7. 38. He that believeth in me saith Christ out of his belly shall flow Rivers of living Waters He cannot contain them within himself but they must needs flow out to others Use 1 Vse 1. This convinceth those not to be effectually Called who use no means to win others to Christ Yet how many such are there who think this to be the Duty of Ministers only to seek the conversion of others therefore themselves care not what becomes of the Souls of others that live in sin and ignorance they use no means to bring them out of this estate they make no conscience as occasion is offered to instruct the ignorant to admonish those that live disorderly to comfort the distressed c. But know this It is an evident signe thou art no true convert thy self if thou be altogether careless of the conversion of others I am perswaded saith Chrysostom Lib. 6. de Sacerdot that no man can ever be saved that takes no pains at all for the salvation of his Neighbour And what then shall become of those that instead of seeking the conversion and salvation of others do hinder others conversion either by their ill example or else by laying other stumbling blocks in their way to discourage them that are coming on in Grace as by scoffing at them or reproaching them any way A fearfull wo belongeth to such if they repent not in time Use 2 Vse 2. To stir us up to be carefull of bringing others unto Christ This is the way to approve our selves to be effectually Called and by this we shall shew our thankfulnesse unto God for our own conversion If thou have tasted of God's mercy in thy own conversion be a means to draw other Sinners to Christ by thy example As Levi invited his fellow Publicans to his House that they might be in company with Christ to hear Him and to be converted by Him so do thou invite and perswade Sinners to come where Ghrist is that is to repair to those Places where Christ doth manifest his presence especially to the publick Congregation where Christ is present in speciall manner in the Ministery of the Word and Sacraments Further in that these Publicans and Sinners were present at this Feast and our Saviour did not refuse to be in their company we might observe that it is not simply unlawfull in some Cases to come in company with the wicked But of this Point I shall have occasion to speak afterward upon the 17 Ver. It followerh For there were many and they followed Him These words as hath bin said shew the occasion of Levi's inviting so many Publicans and Sinners namely because there were many of
Now to come unto the Instructions to be gathered from the words Observ 1 Observ 1. First we learn here that there is pardon and forgiveness with God for all sorts and kinds of the sins of men except that against the Holy Ghost of what nature or degree soever whether Original or Actual of Omission or Commission of Ignorance or against Knowledg of Infirmity or of Presumption Small or Great c. All are Pardonable by the mercy of God Psal 103. 3. He Forgiveth all thy Iniquities c. and Psal 103. ult He shall redeem Israel from all his Sins So Col. 2. 13. and Exod. 34. 6. The Lord the Lord Strong Mercifull and Gracious Forgiving Iniquity and Transgression and Sin c. that is all kind of sins Reas 1 Reas 1. Gods mercy is infinite in extent and measure far above all the sins of men whatsoever and therefore sufficient to pardon them yea in it self it is sufficient to forgive the Sinne against the Holy Ghost if it could be Repented off Rom. 5. 20. Where Sin abounded there Grace did much more abound Reas 2 Reas 2. The merit of Christ's death and suffrings is of infinite value and efficacy sufficient to satisfy for all sorts and kinds of sins yea even for the sin against the Holy Ghost 1 Joh. 1. 7. The Bloud of Jesus Christ cleanseth us from all sin 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here one Caution is to be remembred That howsoever all sins are in themselves pardonable by the mercy of God and merit of Christ yet all sins of all men are not neither shall be actually Pardoned but onely the sins of so many as Believe in Christ and Repent truly of their sins turning from them and forsaking them Act. 10. 43. Through the name of Christ so many as Believe in him shall receive Remission of Sins And Prov. 28. 13. He that Confesseth and forsaketh his sins shall have Mercy Use 1 Use 1. Hence gather that Mans destruction is from himself and not from God Hos 13. 9. O Israel thou hast destroyed thy self c. There is abundance and sufficiency of mercy in God to pardon all sins of all men and if they would repent and lay hold on this mercy being tendred in the Gospell they might be pardoned but because wicked Reprobates are not willing to Repent and forsake their sins but desire still to live and continue in them therefore they never come to have their sins pardoned unto them Use 2 Vse 2. Matter of great comfort to stay the minds of such as are tempted by Satan to think that their sins are so great that they cannot be forgiven Thus thought wicked Cain and thus many good Christians though weak are tempted by Satan to entertain the like thoughts Such must know there is no sin so great but Gods mercy is sufficient to pardon it and the bloud of Christ sufficient to purge away the guilt of it neither is it the multitude or greatness of sins simply that hinders from pardon but impenitency in sins whether many or few great or small Therefore look not onely at the greatness of thy sins with one eye as it were but look also with the other at the greatness of Gods mercy and the infinite value of Christ's merits both which are sufficient to pardon and take away the guilt of thy most hainous sins being truly Repented of Look therefore at this that there be in thee a great measure of godly sorrow and Repentance for thy great sins and labour by Faith to apply the bloud of Christ to thy Conscience for the purging of thy sins and thou needest not doubt but they shall be pardoned Whether thy sins be many or few small or great this makes nothing for thee or against thee as touching the obtaining of pardon but it is thy continuing or not continuing in thy sins impenitently that shall make against thee or for thee To the impenitent all sins are unpardonable to the Penitent all sins are pardonable though never so great and hainous Yet let none abuse this Doctrine to Presumption or boldness in sinning because Gods mercy is great and sufficient to pardon all sins even the greatest except the sin against the Holy Ghost Beware of sinning that Grace may abound beware of turning the Grace of God into wantonness for God hath said He will not be mercifull to such as sin presuming upon his mercy Deuter. 29. 20. Besides we must remember that although God have mercy enough to pardon great sins yet great sins require a great and extraordinary measure of Repentance and cannot be pardoned without it c. Use 3 Use 3. To Incourage and perswade sinners who feel the grievousness and waight of their sins yet not to fear or refrain comming to God through Christ for pardon but rather to hasten to him by true Repentance and by the Prayer of Faith remembring that all sins even the greatest except that against the Holy Ghost are pardonable by the mercy of God let the sinner therefore labour first to believe this that his sins though great are pardonable and then let him not stay here but labour further to Believe that upon his true Repentance they shall be actually pardoned and let the consideration hereof move him to repent and turn to God and to seek and sue earnestly for pardon in Christ If no hope of Pardon in vain it were to Repent but now there is hope How should it move the sinner to forsake his sins and to go to God for Mercy notwithstanding the greatness of his sins Especially seeing the Lord himself Calleth and inviteth even great Offenders to come to him offring pardon to them as Esay 1. 18. Come now and let us reason together Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. Consider also further how God hath pardoned others that have bin great Offenders upon their true and sound Repentance as Rahab David Peter Mary Magdalen Paul c. But especially Manasseh See 2 Chrow 33. How many and grievous his sins were and yet upon his sound Repentance he obtained pardon Observ 2 Observ 2. In that our Saviour setting out the riches of Gods mercy in pardoning all sorts of sins though never so great except that against the Holy Ghost doth give instance in blasphemy as one of the greatest hence gather That blasphemy against God is one of the most hainous sins and very hard to be forgiven otherwise our Saviour would not instance here in this among all other particular sins Now for clearing of this Point I will shew 1. How this sin is committed 2. The hainousness of it This Sin is committed especially Four wayes 1. By attributing to God that which is dishonourable to him and unbeseeming his Majesty As to say or think He is unjust cruell or the Authour of sin c. Revel 16. 11. Those on whom the Viall of Gods wrath
touching the not praying for such 1 Joh. 5. 16. This is to be remembred against the Papists who teach that the unpardonable Sin against the Holy Ghost is nothing else but finall impenitency See the Rhemists on Matth. 12. 31. Thus we now see both what is the Sin against the Holy Ghost and also how it differeth from all other Sins and more especially from those which seem to have Affinity with it which difference and distinction is carefully to be observed for the staying and comforting of such who are or may be tempted by Satan to think that they have committed this sin when indeed they have not Such must labour to be well instructed in the nature of this Sin that they may know what it is and how it differeth from all other sins as hath bin shewed and this they may come to know by considering and labouring rightly to understand those Texts of Scripture which speak of the nature of this Sin as this which we have in hand and especially those two places Hebr. 6. and Hebr. 10. Examples of this Sin we have in these Scribes and Pharisees and in Julian So much of the first thing to be considered in these words namely the nature of the Sin Vse Vse Seeing this Sin is rooted in the Heart hence gather That it is hard to know it c. Now followeth the second thing which is the twofold property of it 1. That it bars those that commit it from Forgiveness They shall never have Forgiveness neither in this World nor in the World to come Matth. 12. That is not at all This point is also confirmed Hebr. 10. 26. There remains no more Sacrifice for Sin c. That is there is no way or means to have it taken away and forgiven Quest Quest Why cannot this Sin be Forgiven Answ Answ Not because Gods mercy or the merit of Christ's death is unsufficient to pardon and take it away for the mercy of God and the merit of Christ's suffrings are infinite and do far exceed the measure of all Sins of men and even of this Sin against the Holy Ghost as we heard before But the true reasons why it cannot be forgiven are these 1. Because such as go so far as to commit this sin cannot repent of it Hebr. 6. 6. Impossible to renew them unto Repentance Now without repentance no Sin can be forgiven Such as commit this Sin are by the just Judgment of God given over to such hardness of heart that they cannot repent nor be touched with any true remorse or sorrow for sin 2. Because such as commit this Sin do despise and utterly reject Christ Jesus and the merit of his death and suffrings which is the onely remedy against Sin and the onely means to take away the guilt of it And hence it comes to pass that their Sin cannot be pardoned Hebr. 6. 6. They Crucify again the Son of God to themselves and put him to open shame and chap. 10. 29. They are said to tread underfoot the Son of God and to count the bloud of the Covenant wher ewith they were Sanctified that is seemed to be Sanctified as an unholy thing c. Therefore also ver 26. It is said There remaineth no more Sacrifice for the Sin of such seeing they reject that Sacrifice which Christ once offered As it is with one that is Sick of a dangerous Disease which can be cured by one onely means or remedy if he refuse that one means it may be said he is incurable so those that commit the sin against the Holy Ghost seeing they reject Christ and the merit of his death which is the onely means for the pardon of Sin therefore their Sin must needs be unpardonable So much of the first property of the Sin against the Holy Ghost that it is unpardonable The second followeth which is a necessary Consequent of the former viz. That it makes those that commit it guilty of eternal damnation that is of everlasting torment and punishment in Hell after this life Therefore it is called a Sin unto death 1 Joh. 5. 16. not onely because it doth deserve eternal death for so doth every other Sin but because so many as run into this Sin are sure to be damned and to dye Eternally Hebr. 10. 27. There remains nothing for such but a fearfull expectation of Judgment and fiery indignation which shall devour the Adversaries See also Heb. 6. 8. they are compared to unprofitable earth which is near to cursing and whose end is to be burned Thus we see these two points cleared touching the twofold property of this Sin 1. That it is unpardonable 2. That it makes those that commit it guilty of Damnation Use 1 Use 1. This confuteth the Errour of the Papists who teach that this Sin is said to be unpardonable not because it cannot at all be pardoned but because it can very hardly be forgiven So the Rhemists on Matth. 12. Bellarmin Jansen Concord Evangel cap. 49. But this is confuted most plainly both by this Text in express words and also by that Hebr. 6. 6. Impossible to renew them c. and Hebr. 10. 26. No more Sacrifice for Sin c. Besides the Apostle would not have such as commit this Sin to be prayed for 1 John 5. 16. Vse 2 Use 2. Seeing such as commit this Sin cannot be pardoned but are sure to be for ever damned Hence it doth follow that the Elect of God cannot possibly fall into this Sin because it is impossible for them to Perish or be damned which they must needs be if they should commit this unpardonable Sin This is for the great comfort of all that find and feel in themselves any sure notes and evidences of their election to eternal life for hence they may certainly conclude that they shall never fall into the Sin against the Holy Ghost For example to instance in one special mark of Election namely the Grace of Sanctification Examine thy Heart and life touching this Dost thou feel and know thy self to be in some good measure purged from the corruption of Sin so as it doth not bear sway in thee as in the wicked Dost thou truly hate Sin as it is offensive to God Dost thou strive and indeavour to please God in all Holy Duties These fruits of Sanctification are Evidences of thy Election to Eternal life for he that purgeth himself shall be a vessell of Honour 2 Tim. 2. 21. therefore being sure of thy Election thou mayest be as sure that God will keep thee from falling into that unpardonable Sin against the Holy Ghost therefore believe not Satan if he should go about to perswade thee that thou hast committed it but answer him with this reason taken from Gods immovable decree of election the evidence whereof thou findest in thy self yet be not secure for though thou canst not fall into the unpardonable Sin being elected to life yet God may suffer thee to fall very far and very dangerously and
worthy of double honour c. Reas 1 Reasons hereof 1. They are called spirituall fathers 1 Cor. 4. 15. and therefore to be honoured as fathers according to the express words of the 5th Commandment Reas 2 Reas 2. They are Gods Messengers and Embassadours 2 Cor. 5. therefore to be respected well for the Lord's sake who sends them This moved the Galathians to receive Paul as an Angel yea as Christ himself Reas 3 Reas 3. This winneth reverence and authority to their Ministery causing it to be the more regarded and to become more profitable and effectuall as on the contrary if the person be contemned this will lay open his Ministery to contempt Use Use This is for the reproof of all contemners of God's faithful Ministers A common and raigning sin in these miserable times in which the Lord's Prophets and Ministers are contemned of many because they are Ministers even for their Callings sake for which the Lord would have them had in singular love and honour What doth this contempt threaten but the taking away of Good Ministers from us even as our Saviour being contemned at Nazareth departed from them as we shall see afterward Surely this or some other like fearfull Judgment may such contemners look for So much of the first Consequent or event of the Nazarites taking offence at Christ namely his secret reproof of them for the same Now followeth the second Event Verse 5. And he could there do no mighty work c. That is he could there work but few Miracles Now this must not be so taken as if the Evangelist implyed any weakness or unability in Christ to work many Miracles there for he was able by his absolute Divine power to work as many there as in other places But it is said he could not work many there because he would not and he would not because he saw it not fit to work many Quest 1. Why would he not work many there Answ Matth. 13. 58. Because of their unbelief Answ This made them unfit to be partakers of Christ's Miracles And that in two respects 1. In that it made them unfit to apprehend and apply to themselves the Divine power of Christ for the Miraculous curing of their Diseases for although such cures were wrought by Christ's power yet he usually required Faith in such as were to be cured whereby to apprehend his power and to apply it to themselves which Faith seeing these Nazarites wanted they were unfit to be Miraculously healed 2. Their unbelief made them also unfit to profit by Christ's Miracles in that it kept them from imbracing his Doctrine for the sealing whereof all his Miracles were wrought In these respects our Saviour thought it not fit to work many Miracles at Nazareth and yet some few he did work there as appeareth in the words following when it is added That he laid his hands upon a few sick folks and healed them And this he did 1. To convince their unbelief and hardness of heart and so to leave them without excuse that their condemnation might appear to be Just in that they had such Miracles wrought among them and yet believed not 2. It is likely also that he wrought some Miracles for their sakes who did Believe for though the most were offended at him yet it is likely that some few might Believe So much of the meaning of the words Doctr. 1 Doctr. 1. In that our Saviour was hindred by their unbelief from working many Miracles at Nazareth Hence gather That unbelief is such a sin as keeps men from being partakers of the benefit of Christ which he came to procure for men and to bestow on them as here it kept the Nazarenes from being partakers of the excellent benefit of Christ's Miracles Now for the clearing of this point know that Christ's benefits are of two sorts 1. Special saving benefits which accompany Salvation as forgiveness of sins God's favour and eternal life Now these Unbelief doth utterly exclude and debar men of for they are promised and given onely to such as have Faith in Christ See Act. 13. 38. Through this man is Preached unto you Forgiveness of sins And by him all that Believe are justified And Mark 16. 16. He that Believeth and is Baptized shall be saved but he that Believeth not shall be condemned The second sort of benefits of Christ are common benefits and favours which he bestoweth as well on the wicked and unbelievers as on the Godly and Faithfull As 1. The outward means of Grace and Salvation the Ministry of the Word and Sacraments c. 2. All Temporal blessings which concern this life onely as bodily Health Wealth Liberty outward Peace and the like for Christ is the Author and giver of all these Now though unbelief do not alwayes hinder and keep men from partaking in these yet sometimes it doth the Lord justly punishing this sin by depriving such even of his common favours and mercies as we see here he punished the unbelief of these Nazarenes by with-holding from them the benefit of his Miracles And though the Lord do sometimes bestow some such benefits on unbelievers yet unbelief keeps them from the true use and comfortable enjoying of them Use 1 Use 1. See how fearfull and dangerous is this sin of unbelief or want of Faith in Christ in that it hinders those that live in it from partaking in Christ's benefits stopping that Fountain of Grace and goodness that is in Christ and damming it up as it were that it cannot flow unto them It excludes them utterly from all the saving benefits of Christ as Forgiveness of sins Justification Redemption c. which shews the misery of all unbelievers Joh. 3. 36. He that Believeth not the Son shall not see life but the Wrath of God abideth on him Such live in a Damnable estate yea they are condemned already in respect of the certainty of their damnation if they live and dye in unbelief Again as this sin deprives such of all saving benefits of Christ so it sometimes hinders and keeps back temporall and common blessings from them and even when they do partake in these yet it makes them unfit to use such benefits aright and keeps them from all true comfort in the enjoying of them Vse 2 Vse 2. Let all such take heed and fear to continue in unbelief and labour to attain some measure of true Faith in Christ by which they may be made capable of all the benefits of Christ Spiritual and Temporal and fit to receive and enjoy them all with true peace and comfort and without which Faith they are uncapable of Christ's benefits and utterly unfit to partake in any of them Never rest then till thou feel some degree of true Faith wrought in thee by the Spirit of God that by this Faith thou mayest receive and put on Christ and he may dwell in thy Heart and then if thou be once united to him by Faith all benefits of his become thine and thou
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
Whom he Called them he Justified and Glorified 3. By the Grace of Justification applyed unto them by Faith having their sins forgiven and being accepted of God as Righteous by the perfect Righteousnesse of Christ applyed by faith Rom. 8. 30. Whom he justified them he glorified Act. 26. 18. That they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me 4. By the Grace of true Sanctification wrought in them by the Spirit of God whereby the corruption of sin must be mortified and the Image of God standing in Holinesse and Righteousnesse must be restored in them in part Hebr. 12. 14. Without Holinesse no man shall see the Lord. Rev. 21. 27. More particularly there are some special sanctifying Graces required to make us meet partakers of God's Kingdome viz. such as make us like to little Children but more of these in the next point of Doctrine Use Vse This teacheth us what to do if we desire to know and be assured that we shall be partakers of God's heavenly Kingdome after this life we must examine our selves whether we be first qualified and made fit for it and capable of it in this life in such sort as we have heard Do we feel the work of Repentance and true Conversion from our sins unto God wrought in us have we truely left and forsaken our old sins c. Are we called and separated from the profane world in heart and life not living after the course of this World c Ephes 2. Do we by Faith feel our sins to be forgiven and that we are in Christ accepted of God as Righteous c. Do we feel our selves in some measure sanctified by the Spirit of God the corruption of sin killed in us and Gods Image of Holiness renewed in us c. If it be thus with thee thou art a fit and meet person to receive the Kingdome of heaven thou art capable of it yea thou shalt most certainly be partaker thereof actually On the contrary if thou be not thus fitted prepared and qualified for that Kingdome in this life never look to be partaker of it after this life Thou must here make entrance c. 2 Pet. 1. See Mr. Hieron's Sermon upon Mark 10. 5. called The Minority of the Saints Doctr. 2 Doctr. 2. See what is one part of that qualification and fitnesse required in all such as shall be partakers of Gods heavenly Kingdome they must be qualified like unto little Children they must resemble little Children in disposition and qualities Our Saviour affirmeth here That Whosoever receiveth not the Kingdome of God as a little Child shall not enter therein So in the former verse Of such is the Kingdome of God Matth. 18. 3. Except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven Quest Quest In what qualities or properties especially must such resemble little Children Answ Answ Not in all properties 1. Not in ignorance 1 Cor. 14. 20. 2. Not in inconstancy or variablenesse Ephes 4. 14. But in such Christian Graces and vertues whereof they have a lively Image and example in little Children especially in these properties 1. In Holinesse and Innocency of life 1 Cor. 14. 20. In Maliciousnesse be Children 2. In true humility and lowlinesse of mind thinking meanly of themselves and well of others yea of their infetiours Thus little children do So David Psal 131. 1 2. Lord My heart is not haughty mine eyes are not lofty c. Surely I have behaved my self as a Child that is weaned from his Mother c. Little Children do not mind high things but have low conceipts of themselves not swelling with Pride against others If two little Children be together one the child of a Rich man the other of a Poor man c. 3. In being void of malice and envy against others and on the contrary being of a loving and kind disposition Thus it is with little children they do not malice c. they soon forgive wrongs c. And so must it be with Christians 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envy c. As new born Babes desire the sincere milk of the Word c. 4. In being teachable and tractable towards God their heavenly Father as little children are towards their earthly Parents A little child is apt to be taught and easily reclaimed from a fault by admonition or correction So must it be with Christians c. Hebr. 12. 9. We have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of Spirits and live 5. In being contented with their outward estate in the World and not ambitiously or covetously seeking after higher or greater estates The poor mans little child is as well contented with his estate as the rich mans So should it be with a Christian as Paul Phil. 4. 11. I have learned in whatsoever state I am c. therewith to be content I know how to be abased and how to abound c. 6. In faithfull dependance upon God's providence without distrustfull or distracting cares for things of this life Little children depend upon their Parents for Provision of things necessary for them as meat drink c. The Infant hangs upon the Mothers breast without taking further thought c. So must it be with Christians that look to be partakers of Gods Kingdome they must herein resemble little children Matth. 6. 31. Take no thought saying What shall we eat or what shall we drink c. For your heavenly Father knoweth that ye have need of all these things Vse Use 1. See how to try and know whether we be fit for the Kingdome of Heaven and capable of it and whether we shall indeed be partakers of it after this life examine whether we be as yet become like unto little Infants or young Children in those properties before set down Thou that professest thy self to be a Christian and hopest for eternal life and a part in God's heavenly Kingdome examine thy heart and life look whether thou be fit for that Kingdome and capable of it canst thou receive it as a little child dost thou feel thy self so converted turned and changed that thou art indeed like unto a little child in disposition and qualities in Innocency of life humility love tractableness contente dness with thy estate c. If it be thus with thee it shews thee to be fit for the Kingdome of heaven and shalt be indeed partaker of it On the contrary if thou be not yet like unto a young child in these properties and Christian Graces thou art not capable of Gods Kingdome c. Try thy self therefore and that diligently and thorowly compare thy self with such little children to see how like or unlike thou art unto them Vse 2 Vse 2. See what we must do if we desire to be fit for the Kingdome of
God That your Father which is in Heaven may forgive you c. Observ 1 Observ 1. Forgiveness of sins and true assurance of it is such a blessing and benefit as Christians ought earnestly to desire and seek to be partakers of This is here presupposed for else our Saviour would not use this as a motive or reason why they should forgive that so they might be forgiven of God and be assured of it A blessing most excellent and most necessary for every one as necessary for us as any thing in this world as health wealth c. yea much more necessary then any of these or life it self c. And therefore well worth the desiring and seeking and most earnestly to be sought and laboured for One main blessing which we are taught to ask of God in the Lord's Prayer yea the chief of all spiritual blessings which there we ask for our selves next to God's glory coming of his Kingdom and doing of his Will though it be not named in the first place but after our daily bread yet it is the chief of all blessings which concern our selves and our own good immediately Hos 14. 2. The Church is taught to pray for this blessing above all other and how to pray for it Take with you words and turn to the Lord say unto him Take away all iniquity c. How earnestly does David sue for this blessing and assurance of it Psal 51. and Daniel Dan. 9. 19. and Peter exhorts the Jews Act. 3. 19. and Simon Magus Act. 8. 22. Reas 1 Reason 1. In this standeth our happinesse Psal 32. 1. And without it every one is most wretched Reas 2 Reas 2. Without pardon of sin we lye open to the Wrath of God continually and to all Judgments threatned in his Word Joh. 3. 36. He that believeth not the wrath of God abideth on him Reas 3 Reas 3. Without it we can have no true peace either with God or in our conscience but our Conscience must needs be troubled and tormented with terrours and fears c. Esay 57. ult No peace to the wicked Rom. 5. 1. Being justified by faith we have peace with God c. Reas 4 Reas 4. Our sins nor pardoned do separate between God and us hindering his favour and all blessings and good things from us Esay 59. 2. Your iniquities have separated c. Jer. 5. 25. Your sins have withholden good things from you Use 1 Use 1. See by this the folly of many Christians who shew so little desire and take so little care or pains to get pardon of their sins Other matters they desire and seek after of far lesse worth and excellency as health wealth earthly delights c. Psal 4. Who will shew us any good but of all other things do least seek pardon of their sins and true assurance of as if this were a matter needless or of small moment whereas it is the most needfull thing in the world for them to seek and more worth than all the World to a Christian Yet how is it neglected by many And what folly is this in men to desire and seek so much after this World and the vain things of it and to let go the pardon of their sins which should be sought before all Are not these penny-wise and pound-foolish Yea many that go for wise and understanding men in the World yet are thus foolish and sottish in this matter desiring and seeking all other things almost which they stand in need of more then they do the pardon of their sins One seeks health of body another seeks Wealth Money Farms increase of Corn and Cattel c. Another seeks a Wife or Children c. Another honour and preferment in the World c. In the mean time they neglect pardon of their sins without which all this World can do them no good nor give true peace contentment or comfort What good can health wealth money children c. yea what good can all the World do to a man that hath not his sins forgiven that lyes under the wrath of God c. Matth. 16. What shall it profit a man to win the whole world and lose his soul What was the rich glutton in Hell the better for all his Wealth delicate fare and costly apparel which he enjoyed in this life No creature is so miserable as man without pardon of his sins living and dying so Of such it may be said as of Judas Good for them never to be born When a brute beast dyeth there is the end of their misery not so with such as dye in guilt of their sins then especially begins their woe c. See then the extream folly and madnesse of such as have so little desire and care to get the pardon of their sins preferring all other matters almost before this which had need of the first place Some seek it not at all scarce think of it seriously at any time or how to obtain this unspeakable blessing they are so drowned in the World either in profits or pleasures in farming c. Others seek it but it is very coldly sleightly and negligently they will be at no pains to get it Whereas in following the World as profits pleasures and they spare no pains but will toyl like beasts c. Rise early go late to bed c. A sign they neither know nor feel the excellency of this benefit of forgiveness of sins nor their want of it nor misery without it c. Vse 2 Vse 2. To stir up all to an earnest desire and seeking after this great benefit the pardon of their sins and good assurance of it in their own souls especially such as never yet had any true feeling or assurance hereof Now labour for it and use all means to attain to it I say now forthwith without delay now while thou hast time and means before thee Esay 55. 8. Seek the Lord while he may be found c. Heb. 3. To day if ye will hear his voyce c. Put not off this weighty matter till sickness or old age or thy death-bed as many do but now while God offers grace in the ordinary means as the Ministery of his Word and Sacraments now seek and labour for pardon of thy sins To this end consider the excellency of this blessing that thy happiness consisteth in it and the misery and danger thou art in continually without it being under God's wrath and in danger of Hell every minute c. If thou wert guilty before men of some crime deserving death and shouldst be condemned for it how desirous and careful wouldst thou be to get a pardon from the King how wouldst thou ply and follow this Suite How much more now thou art guilty of so many sins against God c. Consider how many wayes thou hast trespassed and offended him c. And never rest till thou hast made thy peace with God and obtained pardon and forgiveness at his hands for all thy sins
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.
25. That your Father also which is in Heaven may forgive you your trespasses May 16. 1630. NOW followeth the Author or efficient Cause of this benefit of Forgiveness of sins here promised to such as forgive others God himself Described 1. By a relative Title in that he is called their Father 2. By the special place of his abode which is Heaven That your Father which is in Heaven c. Observ 1. In that forgiveness of sins is here ascribed unto God their heavenly Father as his proper Act Hence gather that it is God alone that can and doth forgive sins This is his proper Act or Work not communicable to any Man or Angel Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Exod. 34. 6. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the transgression of the Remâ—ant of his Heritage c. Yea the Scribes and Pharisees knew this Mark 2. 7. Who can forgive sins but God onely and therefore they accuse our Saviour of Blasphemy because he took upon him to forgive sins being but a meer man as they falsly supposed Quest Quest How can God forgive sins being just Answ Answ There is a satisfaction made to his Justice by the Death and Passion of Christ and so in him He forgiveth c. Quest Quest How then doth he freely forgive Answ Answ Because he freely gave his Son c. Reas 1 Reason All Sin is an Offence to God and a breach of his holy Law 1 Joh. 3. 4. therefore he onely can forgive it This is true even of those sins which are committed against men even these are first and principally against God Psal 51. 4. Against Thee only have I sinned c. yet he had sinned against Uriah and against Bathsheba Reas 2 Reas 2. Onely God can infuse Grace into the Sinner Now this goes alwayes with Forgiveness of sins Vid. Aquin. Object Object Joh. 20. 23. Whose sins ye remit they are remitted c. Answ Answ God's Ministers are said to remit sins not by any Judicial Power or Authority of their own but ministerially onely by pronouncing declaring and applying forgiveness of sins to the penitent in the Name of god and of Christ Use 1 Vse 1. To confute the gross Errour of the Papists touching the Pope's Power to pardon sins which is God's peculiar Office not communicable to Man or Angel which shews also the Pride and Presumption of that Antichrist of Rome thrusting himself into God's Office c. yea they challenge and ascribe this Power to their ordinary massing Priests c. Wherein they shew themselves more blind than the Scribes and Pharisees who confessed it to be God's priviledge alone to forgive sins Vse 2 Vse 2. See what to do if we would have our sins pardoned and have inward peace and comfort in our Consciences Seek to God in Christ for mercy and pardon humble thy self to him confess thy sins and sue to him most earnestly for pardon and mercy c. This is the onely way to obtain pardon and inward peace and there is no other way in the World Him thou hast offended and he onely can forgive thee and it is his mercy alone in pardoning thy sins which can cure and heal thy wounded Conscience and give thee true inward comfort and peace It is not carnal Mirth or Company or following the World that can ease or pacify a wounded Conscience guilty of sin but God's mercy alone pardoning it in Christ and assuring us in Conscience of it Quest Quest Are we not to ask forgiveness of men also Answ Answ Yes so far as we have by any sin offended or scandalized men but first and principally we are to humble our selves to God and make our peace with him See before upon the 7th Verse of the 2d Chapter Observ 2. From the Title Father given to God in respect of the Disciples of Christ being Believers We may gather the great and excellent priviledge of true Believers in that they have God to be their Father and they are his Children by the Grace of Adoption in Christ though by Nature they are Children of Wrath as others Joh. 20. 17. I ascend to my Father and your Father to my God and your God Joh. 1. 12. As many as received him to them he gave Power to become the Sons of God even to them that believe on his Name Gal. 3. 26. Ye are all the Children of God by Faith in Jesus Christ Use Use This is matter of great comfort to the faithful for God being their Father cannot but love them dearly as Children and shew his love by all fruits of it He cannot but take care of them and provide for them all things needful for Soul and Body He cannot but shew pity and compassion towards them in their afflictions and miseries Psal 103. 13. like as a Father pitieth his Children c. He cannot but bear with their Infirmities and pardon their failings in Duty Observ 1 Observ 3. In that God is said to be in Heaven above all other places by his special presence this may teach us a two-fold Duty 1. That we should labour to be heavenly-minded and affected that so where God our portion and chief treasure is there may our hearts be also Col. 3. 2. Set your affections on things that are above c. Phil. 3. 20. Our conversation is in heaven viz. in heart and affection by heavenly meditations and affections carried towards the things that are above where God our Father is we should therefore labour to be with him there in mind and affection as much and often as is possible even while we live on earth We should often meditate of God that is of his Nature Essence and Divine Properties and of his love and favour toward us as David Psal 73. 25. Whom have I in heaven but thee c. We should also often meditate of the nature and excellency of that life to come and raise our hearts and affections to the love and desire of these heavenly things c. weaning our hearts from this world and using it as if we used it not 2. This should teach us to be willing yea desirous to be gathered in due time to that excellent place where God our Father is that where he is we may be also immediately joyned to him and seeing him as he is face to face A true loving Child desires to be with his Father in his sight c. So should we c. See how willing we should be to dye when God calls us to it as Paul Phil. 1. 23. and 2 Cor. 5. 8. that we may go to our Father Joh. 20. 17. Also to love the appearing of Christ at the last day Verse 26. But if ye do not forgive neither will your Father c. The second Reason used by our Saviour to move his Disciples to free forgiving of enemies
may comfort us when Friends forsake us 1384 They are sometimes hinderances of well-doing 177. 178 Their treachery is worst 1253 Frugality It is a Duty 368 Funeral Funeral Rites are lawful 1228 G. Gain IT is Theft when it is unlawfully gotten 845 Generation The several signifiations of it in Scripture 1163 Gentiles Some of them were called in Christ's time 146 Christ came for their benefit also 441 It is God's will that they should be called 843 The calling of them 1129 Gesture In holy Duties it of should be decent 365 Gifts Those that are unprofitable shall lose them 229 We should not hide them 1595 Glory It should not be vainly sought 93. 289 Those that lest seek it have oftentimes most 95 The glory of Christ 1408. 1410. 562. 569. 580 The glory of Christ 's second coming 1412 Believers shall be partakers of it hereafter 233 God His power 762. 1326. 1432. 1434. 1485 He is especially in the Highest Heavens 824 We ought to fear him 249. 260. 283 How the Wicked fear him 261 We should observe his Works 262. 294 His long-suffering 350 We should not limit his Power to outward means 389. 155 Hie power in the use of extraordinary means 582 He cannot be resembled by outward shape 582 How He reveals himself 583. 976 His love to Man 585. 661. 1229. 1242. 1280. 1550 His love to Christ. 586 His patience 704. 907. 1076 His goodness 732 c. What is due from us to him 952 His unity 985 What is meant by his right hand 1025 The Judgment of God differs from the Judgment of Men. 1052 His power over the Creatures 1144 Godliness The benefit of it 770 Goodness The goodness of God 732 c. Good-works Eternal life will be given to the Doers of them 746 In doing them it is lawful to look at the Reward 670 Gospel 1200. 1624 Persecution cannot stop its course 1087 Excellency of it 3. 45 Christ the Authour and Subject of it 3 The publishing of it one end of Christ 's Coming 83 84 Its efficacy 110. 1006. 1031. 1663. 1664 1665 The Devil cannot hinder it 183. 1017 We are naturally slow to receive it 187 418 When we are fit to hear it 187 Its Doctrine is hidden 193. 194 526 The Devil is an Enemy to the hearing of it 203 God punishes the contempt of it with the loss of it 263. 417 The truth of it 323. 1306 It must be heard with Understanding 419 It should be esteemed 769 The happiness of enjoying it 1088 It ought to be believed 1169 It is sometimes promoted by weak means 1595 How it works Faith 1626. 1640 Governours They should not suffer Sin 529 Grace Christ observes it 99 Whether Sacraments are means of it 230 It is wrought by degrees 234 Hardness of heart hinders its work 298. 306 How God worketh it 230 God worketh it secretly 232 There are different degrees of it 235 Its nature is to grow 135 How to know its soundness 236 Means to increase it 236 Abuse of the means of it doth aggravate Damnation 318 The means of it are freely bestowed 387 It is not propagated by natural Birth 556 Great men They are not alwayes good 325 Grief It is a comfort to communicate it 1315 It accompanies Repentance 1438 H. Happiness IT is not in this World 578 Hardness Hardness in Sin 1367. 1398 Hardness of heart hinders the works of Grace 298. 306 Health It should be precious unto us 274 Hearers Hearing God 's Word 983. 1032. 220. 1641. 1651 They should hear attentively 983 The best are slothful 753 How to hear with Understanding 419 Wicked Hearers 340 How to hear savingly 342. 227 Hearing a means of Repentance 197 Unprofitable Hearers 207. 219 Hearing profits not without Faith 208 Several sorts of them 200 Some like Corn-land 201 Ignorant Hearers 201 Hard heart makes them unprofitable 202 How the Devil hinders them 203. 205 Some like stony-ground 206 Some temporary 206 Good Hearers 220. 221 Heart Sin begins in it 101. 427. 335. 921 Christ knows it 104 Hardness of it 202 Christ 's power over it 1247 Sin hardens it 1425 Hardnesse of it a Sin 139 Hardnesse of it a â—udgment 197 It is sometimes hard in the best 386. 491 The corruption of it 428 How to get it purged 429 Remedies against its hardness 492 It is difficult to know it 1299 A hard heart cannot repent 1429. 1434 Deceit of it 1391 Causes of its hardness 1617 Heathen Christians should not imitate them 795 Heaven Such as seek it shall not want in this life 367 Excellency of it 570. 572. 573. 574. 681. The Glory of it 576 The Joy of it 577. 1283 The Saints shall know one another there 578 How it should be sought 579 Eternity of it 682 Who come thither 722 Different degrees of the Glory of Heaven 791 It is only open to the Elect. 792 Certainty of it 792 Whether Man and Wife shall know one another there 969 Whether the Saints in Heaven know our wants 970 The lower Heavens shall be dissolved 1145. 1167 Hell Degrees of torment there 318 Its torments 677. 684. 686. 1264 It is the fruit of Sin 1043. 1044 Hereticks 1227. 876. 412 Their Questions are not alwayes to be answered 878 They frequently alledge Scripture 957 There were some in all Ages 481 They teach Doctrines of liberty 414 Hinderances We should prevent them 289. 643 Holiness Holiness of Christ 68 Honour We should not seek it 150. 372. 593 God honours Believers 155 The way to it is to glorify God 326 Desire of it is dangerous 348 It is due to Christ 819. 821 How we should honour Christ 819. 821 God will honour those that honour him 1231 Hospitality 1209 Hunger It is a grievous Affliction 129 Humiliation Humliation for Sin two-fold 1318. 1435 Signs of it 1388 Humiliation of Christ 1468. 1480 Humility 25. 451. 655. 658 Christ comforts the humble 284. 658 Humility of Christ 496. 656. 797. 798. 1389. 1417 It is joyned with Faith 676 Means to attain it 452 Necessity ef it 653 It is the way to true honour 654 Properties of it 657. 674 Hypocrites 1368. 1401 They maske their Sin in fair pretences 845. 1216. 1517 They go far in profession 1016. 749. 394. 337 They make Religion a Cloak for Sin 1042. 945 Misery of them 833 They rest in outward conformity 735 They are forward in propounding Questions 697. 698. 699. 471 Have knowledg in the Scriptures 701 They contemn Ordinances 472 Busily pry into others faults 392 It 's their property to tye others to their manner of worship 393 They put holiness in outward Ceremonies 394 They add to God 's Word 395 They serve God after the Precepts of men 400 Their shew it but for a time 209. 213. 158 They are censorious 126 The Church is never without them 157 194 Affliction is a stumbling-blook to them 212 They stand much for old Customs 1460. 1461 I. Idolatry THe sinfulness of it 1104 Jews God 's Judgments on them 1079. 1118.
what are we by nature but Prisoners under the bondage of Sin and Satan Malefactors and Traytors before God guilty of eternal damnation Oh then let us joyfully embrace the doctrine of the Gospel which brings to us the news of spiritual freedom from Sin and Satan purchased by Christ and of the pardon of our sins procured for us by him How highly should we prize this doctrine how happy should we think our selves when we may enjoy the preaching of it and how far should we be from contemning or neglecting so great salvation Heb. 2. 3. c. Such as contemn this doctrine contemn their own good and happiness c. Use 2 See what cause there is why the faithfull Ministers of God which bring this glad tydings of the Gospel to us should be entertained with love and reverence for their message sake which they bring to us Rom. 10. 15. How beautifull are the feet c. See 1 Thes 5. 12 â—â— So much of the first thing by which the doctrine of the Gospel is described which is the name or title given to it in that it is called The Gospel It is joyfull-tydings Now followeth the second thing in the description namely the Author and matter of it Jesus Christ for as I have shewed it is called the Gospel of Jesus Christ both because he is the chief Author of this doctrine and also the chief Subject or matter of it Point 1 Here then we learn two Points 1. That Christ Jesus as he is God is the Author of this Gospel that is of the glad tydings of salvation by Himself This is one main cause why this doctrine is so often called the Gospel of Christ and the Gospel of the Son of God to signifie that Christ Jesus the Son of God is the Author of this doctrine John Baptist as we heard before was the first preacher of the Gospel but he preached it not as his own Doctrine nor by his own Authority but as the Doctrine of Christ and as being sent of Christ to publish it See Mal. 3. 1. Behold I send my Messenger and he shall prepare the way before me The Prophet bringeth in Christ himself thus speaking of John Baptist Therefore though John were the first Preacher of the Gospel yet Christ himself was the Author of it and John was but the Minister and Messenger John first preached it by the Authority of Christ but Christ himself preached it first by his own Authority So Heb. 2. 3 This salvation began at the first to be spoken by the Lord. Therefore in his Sermons he often used these words I say unto you Math. 5. And as our Saviour Christ preached this doctrine in his own name so he confirmed it by many Miracles wrought by his Divine Power which shewed him to be Author of it Use See how great the sin is of such as contemn this Doctrine of the Gospel or refuse to believe and obey it They contemn and reject Christ himself 1 Thes 4. 18. Take heed we be not guilty of this sin God will severely punish it Heb. 2. 3. How shall we escape if we neglect so great Salvation c. Yet how common is this contempt of the Gospel now a daies How little care is in some to hear it unfolded in the publick ministery a small matter hinders them One cause of such contempt is this that men are not yet throughly perswaded that the doctrine delivered by a frail man like themselves is or can be the doctrine of Christ himself they neither see nor feel any divine Power of Christ working in and by this doctrine when it is delivered therefore they think it to be the word of a Man not the word of Christ Jesus the Son of God Is not this the blockish ignorance of some But know this though Christ Jesus useth the ministery of weak men yet the word and message which they bring is the message of Christ himself And what if we bring this treasure to you in earthen Vessels yet the treasure is not the lesse worth Look not then only at the Minister but chiefly at Christ Jesus the Son of God whose message he delivers and learn with all reverence and conscionable obedience to submit unto it Point 2 The second Point to be learned here from hence that it is called the Gospel of Jesus Christ is this That as Christ is the Author of this doctrine so he is also the chief Subject Matter and Argument of the Gospel Rom. 1. 3. The Gospel is said to be concerning the Son of God Jesus Christ c. because he is the chief and main matter taught and revealed in it 1 Cor. 1. 23. We preach Christ crucified c. Whatsoever is taught in the Gospel is either concerning the Person of Christ or concerning his Offices as He is our Priest Prophet and King or concerning these benefits we have by Christ as Justification and Salvation c. or lastly touching the means of enjoying these benefits from Christ as Faith and Repentance So that Christ Jesus is the sum and main scope of the Doctrine of the Gospel Use 1 This shews a difference between the Doctrine of the Law and of the Gospel the preheminence of this above that for the main matter taught in the Gospel is Christ whereas the Law teacheth not Christ at all ar least not properly and directly as the Gospel doth Indeed it is said Gal. 3. 24. the Law is our Schoolmaster to Christ but that is onely by accident because it sheweth us our sins but not any remedy against them therefore it driveth us to seek a remedy elsewhere namely in the Gospel which revealeth Christ as the remedy against sin But the Law of it self doth not directly lead to Christ or teach him only the Gospel doth this Use 2 See again by this the excellency and preciousness of this Doctrine of the Gospel seeing the main matter and scope of it is Christ Jesus in whom are hid all the treasures of saving Grace yea of Salvation it self Col. 2. 3. God's favour forgiveness of Sins yea salvation it self are all hid in Christ and Christ is revealed in the Gospel How excellent then must this Doctrine needs be Is it not a precious Doctrine which revealeth Christ to us the greatest jewel that ever God bestowed on mankind Happy then is that people and congregation where this Doctrine is soundly and ordinarily taught and wretched and profane men are they that cry out There is too much preaching which is all one as if they should say They may hear too much of Christ or learn him too well Away with such atheistical thoughts and speeches and know we this for a certainty that as to know Christ is eternal life John 17. 3. so he that hath not this knowledge must needs perish everlastingly And there is no ordinary means of knowing and learning Christ but by hearing the Gospel preached Eph. 4. 20 21. This it is that revealeth and teacheth Christ to us
Christ Jesus the Messiah Quest 1 How long before Christ did John Baptist go Answ But a little time for he was come but sixth Months before him or not so much as may be gathered out of Luke Chap. 1. Ver. 26. Quest 2 Why was John Baptist sent before Christ Answ To shew the Dignity and Excellency of Christ's person therefore he came before him as a servant to procure honour and respect to his Master and that by making preparation against his coming who was soon after to follow him as is shewed in the next words of the Text. Which shall prepare thy way before thee This is a speech 〈◊〉 from the custom of Princes who when they remove or go to any place 〈…〉 before them to take up Lodging for them and to provide all things 〈◊〉 for their entertainment when they shall come to the place appointed as also to take order for the removall of the hinderances of their way and passage to that place So the meaning is that Christ being to come into the World John Baptist should come before him and by his Ministery prepare the way for Christ that is make ready the hearts of the People to receive and embrace Christ and to give him entertainment at his coming Quest 3 How was John to prepare the People to receive Christ Answ 1. By foretelling them that Christ was to come immediately after him as we see he doth Ver. 7. and Mat. 3. 2. The Kingdom of Heaven is at hand that is the Messiah c. 2. By preaching the doctrine of Christ touching his Person and Offices as we see he did Mat. 3. 11 12. He that cometh after me is mightier then I c. He will baptize you with the Holy Ghost and with Fire who hath his fann in his hand and will thorowly purge his floor c. 3. By Preaching the doctrine of Faith in Christ stirring up the People to believe in him as being the true Messiah That John Preached Faith in Christ it is plainly affirmed by Paul Acts 19. 4. John verily baptized with the baptism of Repentance saying to the People that they should believe in him which should come after him that is in Christ Jesus 4. By Preaching Repentance exhorting them to turn unto God from their sins that so they might be fit to receive Christ So Mat. 3. 2. Repent for the Kingdom of God is at hand 5. Lastly By administring the new Sacrament of Baptism in the name of Christ the effect and substance of which Sacrament was Christ Thus we see how John was to prepare the way for Christ And thus far in way of opening the sense of the words Now to the Instructions Obser Behold I send my Messenger In that John Baptist is said to be sent of God as his Messenger Hence we may observe the Dignity and Authority of all Faithfull Ministers of God they are his Messengers sent by himself to do his Errand and Message to his People Job 33. 23. If there be a Messenger with him an Interpreter one among a thousand c. Mal. 2. 7. The Priests lips should keep knowledge c. for he is the Messenger of the Lord of Hosts Therefore also they are said to be Embassadours of Christ 2 Cor. 5. 20. and Eph. 6. 20. because they are sent of Christ and have their Calling and Authority from Him alone Now there is a twofold sending of God whereby he doth call and appoint Ministers to this Office The first is extraordinary when God doth immediately by Himself call and appoint men to the Function of the Ministery Thus the Prophets in the old Testament were called by God immediately and thus the Apostles in the new Testament were called and sent by Christ immediately So Paul saith of himself Gal. 1. 1. That he was not called of Man nor by Man but by Jesus Christ and God the Father c. Thus also John Baptist was called and sent of God extraordinarily So understand that place John 1. 6. See also Luke 3. 2. The second kind of calling or sending of Ministers is ordinary when God useth the ministery of Man in calling any to the Office of a Pastor or Teacher in the Church And thus all ordinary Pastors and Ministers now dayes are sent and called of God by means of Men that is by such as have Authority in the Church to Call and Ordain fit Persons for this Office Now it is true of all sorts of lawfull Ministers whether ordinarily or extraordinarily called that their calling and sending is from God and His Messengers they are having Authority from him to carry his Message to his People Vse 1 This must teach all Ministers their Duty That seeing they are the Lord's Messengers sent of his ambassage therefore to be carefull to deliver nothing to the People in Preaching but the Message given them in charge the pure word of God not their own devices nor humane traditions as Popish Fryars use to do in their Sermons The faithfull Ambassadour will speak nothing but what his Prince hath given him in Commission and this is a part of the faithfullness of God's Ambassadours and Messengers to speak nothing in his name to the People but what God himself hath in his word appointed them 1 Pet. 4. 11. If any man speak let him speak as the words of God Balaam himself professeth that he would speak nothing but what God put into his mouth how much lesse should Gods faithfull Ministers It is the property of false Prophets to speak the Vision of their own heart c. Jer. 23. 16. We must not be like them in this Vse 2 Seeing all faithfull Ministers lawfully called to that Office have their Authority and Calling from God are Messengers which himself sendeth Hence it follows that the People ought to receive and entertain such Ministers and the Word of God which they Preach with all reverence and due respect remembring that the Minister is the Messenger of God and the Doctrine which he teacheth is the Message of God Take heed then of despising the person of a faithfull Minister and much more of contemning or disobeying his Doctrine seeing he speaks to thee not in his own name but in the name of God who sends him Remember that of Paul 1 Thes 4. 8. He that despiseth these things despiseth not Man but God The contempt of the Ambassadour or his Ambassage is the contempt of the Prince that sends him and so also The contempt of a lawfull and faithfull Minister or of the Doctrine which he teacheth is a contempt of God himself So much of the calling and sending of John Baptist Now followeth the Office unto which he was appointed which is two-fold 1. To go before the face of Christ 2. To prepare the way of Christ before him Obser 1 Before thy face In that John Baptist is sent before the face and presence of Christ to make ready the way against his coming that is by his Ministery to prepare the People's hearts
entertainment to him in our hearts If we were not unapt by nature to give way and entrance unto Christ to come into our hearts and to dwell with us what need were there of any such preparation of this way of Christ Our hearts by nature are like a rough or craggy way unfit to be passed through Reas 1 By nature we have no knowledge of Christ or of those things which he hath done and suffered for us untill these things be revealed to us of God by his word and by his Spirit Eph. 2. 12. Now without the knowledge of Christ we are unfit to embrace Christ Reas 2 By nature we are destitute of Faith For it is a supernaturall gift Phil. 1. 29. To you it is given to believe on Christ c. Now without Faith there is no receiving or entertaining of Christ into the heart By Faith alone we are said to receive Christ John 1. 12. Reas 3 By nature we feel no want of Christ think ourselves well without him Vse 1 See the reason why so few do truly embrace Christ and give entertainâ—â—nt to him in their hearts marvel not at it the reason is plain for of our selves 〈◊〉 we have no fitness or disposition or inclinableness at all to embrace Christ oâ— to believe in him we have no knowledge of Christ we feel no want of him and his graces and benefits Nay we are enemies to Christ and to his Cross by nature 1 Cor. 1. 23. He is a stumbling block to the Jews and unto the Greeks foolishness Vse 2 This confutes the vain conceipt of such ignorant People who think it an easie matter to believe in Christ they thank God they have ever believed in Him and yet in truth many that thus speak never truly believed in Him And whereas they think it so easie a matter to believe in him they must know it is nothing so Doest thou think that easie unto which man hath no aptness by nature If it were easie to entertain Christ into the heart by Faith what need the heart be prepared to receive Him Know then though it be easie to speak of Believing in Christ thou shalt find it hard to practise it Thou canst not do it by nature or of thy self It must be given thee to believe in Christ else never canst thou do it Thy heart hath need of much preparation before it is capable of Faith and before it is fit to receive Christ it must first be humbled in the sense of sin and of thy naturall misery without Christ else thou wilt never see what need thou hast of Christ and so thou wilt not desire him or seek to be partaker of Him by Faith Think not therefore that it is an easie matter to entertain Christ into thy heart by true Faith thou shalt find it harder then thou art aware Mark 9. 23. If thou canst believe c. shewing how hard it is It will cost thee much pains and striving before thou attain to it Oh then be not negligent in using the means to get Faith above all make conscience of hearing the Word Rom. 10. Faith cometh by Hearing Obser 2 Again in that the Prophet sayeth John Baptist should exhort the People to prepare the way of their hearts that Christ might passe and enter into them Hence we learn that So many as desire to entertain Christ into their hearts and to come and dwell in them they must first prepare and fit their hearts to embrace and receive him Revel 3. 20. Behold I stand at the door and knock If any man hear my Voyce and open the door I will come in to him and I will supp with him and he with me Object It is not in our Power to prepare our selves and our own hearts to the entertainment of Christ Joh. 6. 44. No man can come to me except the Father draw him c. Answ Though this preparation of the heart unto Christ be the special work of God's spirit yet he requires that we also should do that which lyeth in us toward this preparing of our selves though God only can work this preparation yet he will have us use the means by which it may come to be wrought He doth not work in Us as in Stocks and Stones that have no sense or motion but he doth first move us by his Spirit and inable us to the preparation of our hearts that so we being moved of him may after a sort move our selves in using the means to prepare our hearts Quest. How are we to prepare our selves Answ We must labour to be truly humbled in the sense of our sins and of our naturall misery without Christ We are never fit to embrace him till we feel how wretched we are without him And Christ will not enter into any heart but that which is humbled and broken for sin Isa 57. 15. Now this humiliaâ—ion is wrought by the preaching of the Law and by applying the Doctrine of it to the conscience Therefore is the Law said to be our Scholmaster unto Christ Gal. 3. 2. We must labour further to forsake all sin in heart and affection and we must purge the love of it out of our hearts our sins are they which keep Christ out of our hearts and which barr him from entring in there these make the way of Christ rough and uneeven yea they stop it up We must therefore remove our sins which are the annoyances and hinderances of Christ's way that so these being taken away he may find an eeven and plain way and a straight path into our hearts 3. We must get a hungring and thristing desire after Christ the desire of our soul must be to him We must pant after Him as the Hart after the Rivers of Water We are not fit to entertain Christ till we feel this earnest desire of Him 4. Lastly We must use all means to get Faith whereby to receive Christ into our hearts Unbelief stops up the way of Christ and keeps Him from entring into our hearts to dwell there Use 1 This reproves such as have no care to prepare a way for Christ into their hearts no care to get a true sense of their ownsins nor to remove and take them away by true Repentance no care to get Faith into their hearts that they may be fit to entertain Him and to give Him lodging there Nay some are so far from preparing a way for Christ that they rather prepare a way for Satan and the World and Sin to enter into their hearts This they do by giving themselves to the practise of sin and by following the profits and pleasures of the World so eagerly as they do Use 2 Labour we daily in preparing our hearts unto Christ strive we to make him a plain way and a straight path into our heart To this end remove the annoyances of this way of Christ Thy sins and corruptions are the annoyances and hinderances in Christ's way take away these by true Repentance that they stop
few feel in themselves the effectuall working of it for their calling and conversion seeing so few make any conscience of the use of the Sacraments Touching Baptism many do neither desire to make use of their own Baptism which they received in their infancy nor yet to be present at the Baptism of others nor lastly to offer their Children unto this Sacrament And for the Lord's Supper how great neglect is there of it Many care not how seldom they come to it if they come at Easter they think this enough c. But know this if thou have no desire and love to the Sacrament it is certain thou didst never yet truly profit by the word preached Obser 2 Obser 2. In that John did not only preach but also administer Baptism to as many as desired it Hence we gather that Ministers ought not onely to dispense the word but the Sacraments also to the People even to so many as desire them and are fit to partake of them So did John Baptist and the Apostles see Acts 2. Acts 8. Acts 16. c. And Math. 28. 19. Our Saviour enjoynes the Apostles as well to Baptize as to Preach See 1 Cor. 4. 1. Object Obâ—ect 1 Cor. 1. 17. Christ sent me not to Baptize but to Preach the Gospel Answ Answ It is spoken not simply but comparatively the meaning is he was not sent chiefly to Baptize but his principall Office was to Preach yet he was also sent to Baptize as well as Preach as appeareth Ver. 14. c. of the same Chap. But I will not insist on this Point but proceed In the River Jordan Obser 3 Obser 3. That John used common and ordinary water in administring the Sacrament of Baptism not hallowed or consecrated before hand with Chrism as is superstitiously used by the Papists See Chamier Obser 4 Obser 4. In those times Baptism was administred by dipping Reas 1 Reas 1. They Baptized men of years Reas 2 Reas 2. The Country being hot they were able to endure it c. It followeth Confessing their Sins In these words is shewed the speciall effects which followed in the People upon John's Baptizing and Preaching viz. the profession of their true Repentance by the confession of their sins Obser 1 Obser 1. Repentance is requisite in all that are baptized either before they be admitted to this Sacrament if they be men of years as these were or else afterward if they be Infants These testified their Repentance by confession of their sins before they were baptized But of this before Obser 2 Obser 2. In that they testified their Repentance by confessing their sins we learn that in the practise of true Repentance confession of sins is necessarily required Prov. 28. 13. Confession is there made a part of the practise of Repentance We have examples of this in true penitents as in David Psal 51. 4. Psal 32. Also 2 Sam. 24. 10. So Daniel chap. 9. Quest Quest To whom must confession of sins be made Answ Answ There is a two fold confession of sins necessary in the practise of Repentance The first is unto God to whom sin must principally be acknowledged because all sin is chiefly against God He is the party that is chiefly offended by it Psal 51. 4. David confesseth to God chiefly And this confession is alwaies and absolutely necessary in those that repent Now in this confession to God certain properties are required 1. It must come from a feeling heart touched with sense of sin and grieved for it it must not be verbal or from the teeth outward 2. It must come from a hatred and loathing of those sins which we confess to God not from fear of punishment as in Hypocrites Saul Pharoah c. 3. From hope of mercy else we witness against our selves as Judas 4. It must be free and voluntary not forced from us God requires a Free-will Offering else it is not pleasing to him 5. It must not be onely in general terms as to say I am a Sinner c. but there must be a laying open of our particular known sins unto God so farr as they can be recounted of us Secondly There is another confession of sins requisite in the practise of Repentance and that is it which is made unto men Now this is not alwaies necessary but in some cases onely As first when by our sins we have offended and scandalized men either the Church in general or some particular persons David Psal 51. in the Title of it layeth open his sin before men leaving it upon record unto the Church because by his sin he had offended the Church Secondly When any sin lyeth heavy upon our conscience so as we cannot find ease or comfort in this case it is necessary to open our hearts and to acknowledge that sin which troubles us to some faithful Pastor or other Christian Brother which may minister spiritual advice and comfort to us Use 1 Vse 1. See how few true penitents are to be found for how few are there which will be brought to this true confession of their sins either to God or men Nay they excuse them and labour to hide them from God and men they will not come to a plain and free confession or if they do it is but in general and formal manner I am a great Sinner c. but they cannot abide to lay open their particular sins to God nor to men whom they have offended Others confess their sins for fear of punishment not out of a true hatred of them c. Use 2 Vse 2. As we would approve the soundâ—â—ss of our Repentance so let us make conscience of this confession of our sins first and chiefly to God whom by all sin we do chiefly offend yet not onely to him but in some cases also we are to acknowledge our sins unto men as when we have wronged them any way or have by our evil example given scandal either in hardning the wicked or grieving the consciences of the godly But above all be careful to lay open all thy known sins unto God even in particular manner especially such as lye heaviest on thy conscience and let thy confession come from a heart touched with remorse and grief for thy sins as also from a true hatred of them else it is hypocrisy and but a mockery of God to confess that sin unto him which thou neither hatest nor art truly grieved for This be sure of that without confession there is no true Repentance and without repentance no forgiveness of sins Mark 1. 6. And John was cloathed with Camel's haire and with a Girdle of a skin about his loyns and he did eat July 19. 1618. Locusts and wild Hony HItherto we have heard of the first thing by which the Evangelist describeth John Baptist namely his publick Office and Ministry Now in this Verse is laid down the second thing by which he is described namely the strictness and austerity of his private life which is laid
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. â—hus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in â—hese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oâ—â— formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
pardon unto them and this keeps them from believing the pardon of them and from laying hold on God's mercy in Christ because they cannot be perswaded that this mercy belongs to so great Offenders c. For Removal of this Impediment 1. Let such examine their hearts whether they be truly humbled for their sins and whether they unfeignedly hate and strive against them If it be thus with thee know this that Christ came to heal the broken-hearted and to save such sinners as thou art even great sinners Fear not therefore to go unto Christ and to lay hold on him by Faith notwithstanding the greatness of thy sins The Blood of Christ is of sufficient vertue and merit to purge thee from all sin even from the greatest 1 Joh. 1. 7. 2. Consider that God's mercy is sufficient to pardon the greatest sins See Psal 103. 8. And this mercy he hath promised to the penitent though their sins be great and heinous as we see Isa 1. 18. Even the sin against the Holy Ghost if it could be repented of might be pardoned by the infinite mercy of God Therefore though thy sins have been many or great yet if thou be truly humbled for them and truly turn from them by Repentance thou mayst undoubtedly believe the pardon of them through God's mercy in Christ It is not simply the greatness of sin but continuance in sin without Repentance that shall condemn any So much of the two main Hinderances which keep men from Faith Others might be stood upon but these shall suffice Hitherto of the first thing in the words namely the Act of Believing Now it followeth to speak somewhat of the Object viz. The Gospel Doctr. Doctr. Observe here that the principal matter and Object which true justifying Faith must look at and apprehend is the Doctrine of Reconciliation with God and of Salvation by Christ taught in the Gospel Therefore the Gospel is said to be the Word of Faith Rom. 10. 8. because this is that Word which justifying Faith doth chiefly lay hold upon and believe Quest Quest Is not the whole Word of God to be believed by Faith Answ Answ Yes but not in respect of Justification For the conceiving of this know that there is a twofold Object of Faith The first is the general Object of it called Objectum adaequatum and this is the whole Word of God both Law and Gospel The second is the more special and principal Object of it so far as it justifieth and this is onely the Doctrine of the Gospel or the Promise of Salvation by Christ which is made in the Gospel Object Object Christ himself is the principal Object of our Faith Act. 16. 31. Answ Answ It is all one in effect to say that Christ as he is set forth to us in the Gospel is the Object of our Faith and to say that the Gospel it self or the Promise of Salvation by Christ which is made in the Gospel is the Object of our Faith as it doth justify Use 1 Use 1. See how needfull it is for us to know and be well acquainted with the Doctrine of the Gospel especially with the Promises of forgivenesse of Sins and Salvation by Christ which are contained in the Gospel These Promises are the principal and special matter and obâ—ect at which our Faith must look and upon which it must lay hold now if we know not these Promises how can we believe or apply them to our Selves by Faith Ministers of the Word therefore must unfold this Doctrine of the Gospel and the Promises of it to their People and the People must be forward and desirous to hear the same opened and applyed to them Use 2 Use 2. Learn hence to settle the eye of our Faith upon the true and right object of it viz. The Promises of the Gospel made in Christ to such as repent and believe labour daily in applying these to our Selves We must by Faith believe every part of the Word of God and apply it to our Selves but it is chiefly the Gospel and the Promises of it in Christ which our Faith must look at for Justification and Salvation As the Israelites being stung with Serpents in the Wilderness looked on the brazen Serpent for the curing of their Bodies So must we by the Eye of Faith look at Christ as he is revealed in the Gospel for the healing of our Souls Mark 1. 16. c. to 21. And as He walked by the Sea of Galilee He saw Simon and Andrew his Brother c. Nov. 8. 1618. NOw we are come to the fourth particular History recorded in this Chapter viz. Our Saviour's calling of four of his Disciples which is laid down from this 16. Ver. unto the 21. Verse And 1. The Evangelist layeth down the Calling of Simon and Andrew Ver. 16 17 18. 2. The Calling of James and John the sons of Zebedeus Ver. 19 20. But I will in handling these Verses consider the Calling of all these Disciples joyntly together In the History I consider these four things 1. The place where Christ called them which was By the Sea of Galilee 2. The Persons that were Called which are Described 1. By their Names Simon Andrew James and John 2. By their Kindred or Allyance one with another in that they were two Couples or Pairs of Brethren Simon and Andrew were Brethren and so were James and John both sons of Zebedees 3. By their Profession or Trade of Life they were Fishers 4. By their diligent imployment in their Callings they were busied partly in casting out their Nets to take Fish and partly in mending their Nets The third thing in the History is the Calling it self which is mentioned both generall in that it is said he called them that is James and John Ver. 20. and more particularly in that the words themselves are set down which our Saviour used to Simon and Andrew which words contain two things 1. A Commandement to follow Him 2. A Promise that He will make them Fishers of Men. The fourth and last thing to be considered is their ready and prompt obedience yielded to Christ's Calling in that it is said They left their Nets and their Father and followed Him To speak of these things in order Touching the first namely the Place where these Disciples were called it was near the Sea of Galilee where Jesus walked Of this I will speak very briefly onely shewing what is meant by it This Sea of Galilee is the same which St. Luke calleth the Lake of Genesareth Luke 5. 1. and which St. John calleth the Sea of Tiberias John 6. 1. Vide posteà Cap. 4. Ver. 1. It was a great Lake or Pool of Water which was joyning unto Galilee the lower through the midst of which Lake Jordan did run And this great Lake is called a Sea after the Hebrew Phrase for the Hebrews call such great Pools of Water by the name of Seas Hieron in Ezek. Cap. 48. Col. 490. A. Some Write
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
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
but also being in them he can frame and utter an audible Voyce and such as may be understood So here and afterwards Chap. 5. 7. and at other times See Acts 16. 17. So also he can utter a Voyce in other living Creatures which he enters into as he did in the body of the Serpent Gen. 3. Not that the Devil can give an immediate power of speech either to Man or to any other Creature but he doth it by help of some naturall causes or means which he makes use of to this purpose And when he speaketh in any Creature it is in such a Creature as hath some natural abilities and fitnesse either to speak or to utter some kind of imperfect Voyce c. See Perk. Discourse of Witchcraft Chap. 1. Sect. 4. Now to speak more particularly of the Words which the Devil here speaking in the party possessed did utter to our Saviour In which consider three things 1. The Devil beginning now to feel the Divine Power of Christ opposing him doth intreat our Saviour to forbear troubling or disquieting him and his fellows Let us alone 2. He doth expostulate with our Saviour 1. About the Cause of his molesting him and his fellows What have we to do with thee thou Jesus c. 2. About the end of his coming Art thou come to destroy us 3. He doth make a fained and hypocriticall confession of Christ I know thee who thou art c. Touching the first Let us alone Some take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in the Original Text to be onely an Adverb of crying out and therefore they translate it Ah what have we to do with thee c. But it is rather to be taken as a Verb of the Imperative Mode signfying as much as Let us alone The Devil intreats our Saviour to forbear troubling or molesting him or his fellows that is other wicked Spirits which now possessed the bodies of other persons by casting them out of their holds Observ Observ How loth and unwilling the Devil is to forgo his hold or possession which he hath gotten in the bodies of Men at any time very loth he is to be dispossessed c. Therefore here he makes suit unto Christ to let him alone c. And to this purpose also tend the words following which he further useth to our Saviour viz. To move and perswade him if it might be not to cast him or his fellows out of their Possessions Hence also it was that this and other wicked Spirits did so much struggle against the Power of Christ when he was about to dispossesse them See more of this afterward upon Ver. 26. and Chap. 5. 7 8. It followeth What have we to do with thee c. The wicked Spirit doth expostulate the matter with our Saviour about the cause of his molesting him and his fellows and he seems to complain against Christ and to accuse him at least indirectly as if he dealt injuriously with him and his fellows in going about to cast them out seeing they had nothing to do with him that is they did not meddle against him neither had any way justly provoked or offended him q. d. what Cause is there in us why thou shouldest trouble us and go about to dispossesse us seeing we meddle not with thee nor have done thee any wrong c See 2 Sam. 19. 22. the like Speech used by David to Abishai in like sense What have I to do with you ye sons of Zerviah that ye should this day be adversaries to me What Cause is there in me or have I given you why ye should shew your selves enemies to me in molesting me and by provoking me against Shimei c. Thou Jesus of Nazareth This was the usuall name then given to our Saviour by the common People among the Jews The reason whereof was 1. Because his Mother the Virgin Mary dwelt there Luke 1. 26. And there she conceived him in her Womb it being a City in Galilee There also both she and her reputed Husband Joseph lived afterward for which cause it is called their own City Luke 2. 39. 2. There also our Saviour Christ did live and was brought up-under and with his Parents during the time of his private Life untill he was about thirty years of age Hence it was That he was commonly called Jesus of Nazareth and not for that he was born there 〈…〉 born at Bethlehem Matth. 2. Now some do further thin◠〈◊〉 the Devil gave this title now to our Saviour in policy thereby to nourish the common People in that error which they held concerning Christ that he was not the true Messiah because he was of Nazareth whereas the Messiah was to come out of Bethlehem See Joh. 1. 46. and Joh. 7. 52. But this I leave as uncertain although it is not altogether unlikely Observ Observ The Devil here pretends that he did not meddle with our Saviour nor had any way provoked or offended him and therefore implyes that our Saviour dealt injuriously with him and his fellows in going about to cast them out yet all this was false for 1. It was a just offence to our Saviour that these wicked Spirits did enter into Mens bodies to possesse and abuse them at his pleasure 2. It was therefore no wrong at all unto these Devils that our Saviour went about to dispossesse them Here then we see and learn that the Devil is a lyar and a false accuser of others He sticks not here at least indirectly to belye our Saviour and falsly to slander and accuse him as if he dealt hardly and unjustly with him and his fellows in going about to dispossesse them withall pretending but falsly that they had not provoked him or given him any cause thus to proceed against them All was false and herein the Devil shewed himself not onely a lyar but a slanderer and false accuser even of Christ himself c. So he falsly accused God himself unto Eve Gen. 3. and he falsly accused Job unto God Job 1. 9. And Rev. 12. 10. He is called The accuser of the Brethren c. yea he hath his name from slandering and false accusing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Slanderer and as his name is so is his nature as was said of Nabal c. Use 1 Vse 1. This must teach us not to believe the Devil when he suggesteth wicked thoughts to us either against God's Justice Mercy Providence c. or against our Brethren and perswades us to â—ntertain such thoughts Remember that Satan is a lyar and slanderer both of God and Men and therefore such thoughts coming from him we are not to believe or give any credit at all to them Use 2 Use 2. Beware of the sins of lying and slandering or false accusing for these are the Devil 's proper sins and the more any is given to them the more like they are to him c. Mark 1. 24. Let us alone What have we to do with
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
Christ and to lay hold on Him by Faith for the pardon of them He will not cast thee out but shew pity on thee and raise thee up with comfort c. Use 2. This should also teach us after Christ's Example to deal lovingly and mercifully with such as are in distress especially with such as are cast down in sight of their sins c. Jude 22. especially Ministers should do this Isa 50. 4. Mark 2. 6 7. But there were certain of the Scribes sitting there and reasoning in their hearts Why doth this man April 25. 1619. thus speak Blasphemyes Who can forgive sins but God onely IN the former Verse we heard how our Saviour upon the sight of the sick party's Faith pronounced Forgiveness of sins to him Now the Evangelist sets down two Events which followed hereupon The first is The Exception taken by the Scribes there present against this Act of our Saviour in forgiving the sins of the sick ver 6 7. The second is our Saviour Christ's Answer to their Exception and Confutation of it ver 8 9. Touching the former three things are to be considered 1. The Persons which took Exception against Christ described by a Title of Office given them called Scribes 2. The Occasion of their excepting against Christ which was their sitting there 3. The Exception it self Where 1. Consider the manner of it They reasoned in their hearts 2. The matter and substance of it They accused Him of Blasphemy 3. A Reason yielded hereof Because none can forgive Sins but God onely Certain Scribes See before upon Chap. 1. 22. St. Luke addeth the Pharisees also Luke 5. 21. These Scribes were by Office Ecclesiastical Persons being very skilful in the Letter of Moses Law and appointed to be publick Teachers of it Matth. 23. 3. Therefore they are often called Lawyers and Doctors of the Law as Luke 5. 17. Such a Scribe was Ezra ready in the Law of Moses Ezra 7. 6. But these Scribes in our Saviour Christ's time though they bare the same Office yet they were much degenerated and grown very corrupt and unsound in the matter and manner of their Teaching yet they were counted wise and learned men See 1 Cor. 1. 20. See before Chap. 1. 22. Sitting there That is being present in the House where our Saviour preached and wrought this Miracle Whither they came not of any good mind to profit by our Saviour's Doctrine but rather to cavil and take exceptions against his Doctrine Miracles that so they might bring him in trouble if by any means they might And whereas it is said They were Sitting this must be understood in regard of their great Accompt and Authority amongst the People therefore they sate before Christ whereas it is likely the rest of the People stood before him Luke 5. 17. Reasoning in their hearts Disputing or debating the matter in their inward thoughts for it appears by our Saviour's Answer ver 8. that they did not utter their evill thoughts by word of mouth unto his face and in his presence but it seems they bethought themselves how and whereof to accuse Him to others afterward behind his back The words in the next Verse shall be explained when I come to them Now to gather some Instructions from this 6. verse Observ 1 Observ 1. In that the Scribes and Pharisees which were great men in Authority and Accompt for their humane Learning literal Knowledge of the Law did take exceptions against Christ whereas we read not here that the common People did so Hence gather that the great men of this World are oftentimes the greatest and most dangerous Enemies of Christ and of his Doctrine for in that they opposed Him they opposed also his Doctrine Thus we often read in the History of the Evangelists that none were so forward as the Scribes and Pharisees and Rulers to set themselves against Christ by slandering and accusing him falsly See also Psal 2. 2. The like we read of the Chief Priests and Elders who were no doubt men of great worldly Wisdom and learned in the Letter of the Law yet were they main Enemies of Christ Matth. 27. 1. Act. 17. 18. When Paul preached Christ to them of Athens none were so forward to oppose him as the wise and learned Philosophers So Tertullus Act. 24. 5. pleads against the Sect of Nazarites See also 1 Cor. 1. 22. Simple men have not so many Objections against Christ and his Truth as the learned c. Use 1 Use 1. See then by this that worldly Wisdom and humane Knowledge and Learning of themselves alone are no helpes or furtherances to God's Kingdom or to the attainment of Salvation by Christ these do not make any man a good Christian nay on the contrary they oftentimes are occasions to keep men back from embracing Christ and cause them to set themselves as Enemies against Him and against his Truth and Gospel Worldly Wisdom and humane Learning if they be not sanctifyed and if God give not special Grace to use them well do often prove dangerous hinderances in the way of Salvation Therefore such on whom God hath bestowed these gifts had need to pray unto God for special Grace to use them well c. Use 2 Use 2. See also from hence That it is not alwayes a safe course in matters of Religion to follow the Example of the most learned and worldly wise Men for so we may come to oppose against Christ himself who often hath no worse enemies then the great wise Men of this World It is therefore a vain and foolish excuse of some whereby they go about to defend their unlawfull practises by the example of great Men for worldly Wisdom and Learning See Joh. 7. 48. Contrà see 1 Cor. 1. 28. So much of the Persons that excepted against Christ the Scribes and Pharisees Now to proceed to the occasion of their excepting against him which was their sitting there that is being present before Christ and hearing him when he Preached in the House as also when he pronounced forgivness of Sins to the Sick Observ Observ We see here that these Scribes though they came to hear Christ and vouchsafed to sit by and to be present where he was Preaching and working this Miracle yet they were not bettered by hearing him they did not profit by him they did not imbrace his Doctrine nor yield obedience to it for if they had they would not have reasoned or taken exception against him So that hence we may gather That men may come to the Places where the Word is Preached and be present and hear it and yet be never the better but remain still unreformed and as wicked as before This we may see in the examples of Herod Judas Felix who all were content to hear the Word yet remained still unreformed in the Heart and Life receiving no Fruit by the Word This we see also by that Parable of the Sower Matth. 13. For though among four sorts of
make to be reconciled If any of us were sick of such a disease as but one Physitian in the world could cure it what shift and means would we make to have the help of that one Physitian c. See more of this point upon chap. 11. v. 25. So much of those things which were commendable in these Scribes Now from the Consideration of those things which were Evill and discommendable in them we may also observe some points of Instruction Observ 1 Observ 1. In that they do maliciously Interpret the words of our Saviour taking them in the worst sense whereas they might have Interpreted them more favourably we may see that it is one property of malice to take the saying and doings of others in Evill part and to give a hard censure of them without cause Rom. 1. 29. The sin of Malignity or taking things in evill part is joyned with the sin of Malice in the Heathen to shew that they commonly go together Thus the Jews shewed their malice in taking the words of Christ in evill part Joh. 2. 20. See also Mark 3. 22. Vse Use Take heed of this Malicious practise of taking things done or spoken by others in the worst sense It is contrary to Love which thinks not evill 1 Cor. 13. 5. namely without just cause and sufficient ground therefore when things are doubtfully spoken or done make the best of them not the worst We know not with what mind or Intention things are spoken and done by others therefore judge favourably We would not have others take our sayings or doings with the left hand or in the worst sense c. Observ 2 Observ 2. It is no new thing for such as live most Innocently and Uprightly to be falsly accused of crimes whereof they are not Guilty Our Saviour Christ himself though he were most Innocent and free from all spot of sin and though he spake and did all things well yet was often falsly accused sometimes as a Glutton or Drunkard and a friend to Publicans and sinners sometimes as one that wrought Miracles by Belzebub sometimes as a Traytor to Caesar and enemy to the state and sometime as a Blasphemer as we see here And many other example we have of those that being Innocent and upright have been charged with false crimes So Joseph Daniel Stephen Paul c. Use Use Comfort to those that make Conscience of their wayes though they be evill spoken of or evill thought of without cause yea sometimes for well-doing and though wicked men lay false crimes to their charge yet no cause is there for them to be discouraged let them in this case remember the example of Christ himself and many others of the Faithfull who were wrongfully accused being Innocent look not to escape better then these have done The Devill is still like himself that is an accuser of the Brethren and one that stirs up wicked men his Instruments to accuse them and to speak and think evill of them without cause Nos modo id agamus ut nemo de nobis male loqui absque mendacio possit as Hierom saith Epist 14. ad Caelant Let it be our care so to live and carry our selves that no man may be able to speak evill of us without a Lye Observ 3 Observ 3. Lastly Observe here that these Scribes though men of great place and Authority among the Jews being Doctors and expounders of the Law yet do here shew their ignorance and error touching the person of Christ judging of him as of a meer man whence we may gather that no place or calling in the Church can exempt men from Error and ignorance in matters of Faith Joh. 1. 21. the Pharisees erred grosly touching John Baptist thinking that he was either Christ or Eliah And this we see in daily experience that Men of great place and Authority in the Church have their errors and oversights and do discover their ignorance in some things Use 1 Use 1. Therefore men of greatest place in the Church had need aswell as meaner persons to pray unto God for the Guidance of his Spirit to lead them into the Truth and to preserve them from Error for it is not the greatness or excellency of their place or calling that can exempt them from it Use 2 Use 2. This also teacheth us to take heed that we tye not our selves to the Judgment and Opinions of such men as are of great place and Calling in the Church for they are not exempted from Error but are lyable to it aswell as meaner persons therefore examine their Opinions by the Word of God and follow them onely so far as they agree with that 1 Thess 5. 20. Try all things c. Mark 2. 8 9 10 11 12. And immediately when Jesus perceived in his Spirit that they so reasoned within themselves May 9. 1619. He said unto them Why reason ye these things in your Hearts Whether is it easyer to say to the sick of the Palsy Thy Sins be forgiven thee or to say Arise and take up thy Bed and walk But that ye may know that the Son of Man hath power on Earth to forgive Sins He saith to the sick of the Palsy I say unto thee Arise and take up thy Bed and go thy way unto thy House And immediately he arose took up the Bed and went forth before them all insomuch that they were all amazed and Glorified God saying We never saw it on this fashion IN the two former Verses we have heard how the Scribes took exception against our Saviour Christ for pronouncing remission of sins to the sick of the Palsy Now in the 8 and 9. Verses is laid down the answer of our Saviour unto that their Cavill and his confutation of it Where 1. Consider the occasion of his confuting them viz. this that he perceived in his Spirit their reasonings against him c. 2. The Answer and confutation itself In which 1. He reproveth them in those words Why reason ye these things in your hearts 2. He confuteth their Cavill and accusation by proving that he had power and Authority to forgive sins and therefore that he Blasphemed not in pronouncing forgiveness to the sick and this he proveth by a comparison of equalls for he compareth the Act of Forgiving sins with the act of Miraculous curing of the sick of the Palsy shewing that these two are equall in respect of difficulty of performance and therefore if he have power to do the one that is to cure the Palsy Miraculously then also he hath power to do the other that is to forgive sins Now that he hath power to do the former he gives them a reall proof immediately by actuall curing the sick of the Palsy and that miraculously before their faces as we shall see ver 10. c. Perceiving in his Spirit That is By his Divine Nature So Heb. 9. 14. He offred himself by the Eternall Spirit c. so also 1 Pet. 3. 18. He was
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
thy Corruptions and as a hammer to break the stone in thy Heart Jer. 23. 29. Hearken to it it may in time mollify thee c. Use 2 Vse 2. Labour to feel this Divine power of the Word of Christ renewing and changing our Hearts and working Faith and Repentance in us To this end pray unto Christ to joyn his Spirit with the outward Ministry of his Word which may make it effectuall to us Observ 5 Observ 5. Lastly In that Levi or Matthew being called of Christ to follow him that is to leave his sins and to Believe in him did presently yield obedience to this Call in following Christ Hence we learn That when Christ calls us to follow him by Faith and Repentance we must yield ready obedience to this calling by forsaking our sins speedily and embracing Christ by Faith Hebr. 3. 15. To day if ye will hear his Voyce harden not your Hearts c. Zachaeus being called of Christ came speedily to him receiving him joyfully not onely into his house but into his Heart by Believing in him Luke 19. So Philip Joh. 1. And Paul being called of Christ from Heaven was obedient to that calling in forsaking his sin of Persecuting the Church and in turning to Christ by Faith Reas Reas Otherwise if when Christ calls us by his Word to leave our sins and to Believe in him we refuse to hearken we shall be Guilty of the Contempt of his Word and so increase the measure of our sins Use 1 Vse 1. This reproveth those who notwithstanding Christ calleth them by the Ministry of his Word yet refuse to follow him That is to forsake their sins and to Believe in him They desire still to continue in their own wayes of sin and make delayes and excuses when they should follow Christ like those we read of Luke 9. 59. c. This shall add unto their condemnation if they repent not not so much that they have sinned but that they have refused to come out of their sins of ignorance and unbelief c. Notwithstanding Christ hath often called them by his Word to come out of them Joh. 15. 22. If I had not come and spoken unto them c. Vse 2 Use 2. Hearken to Christ calling to us by the Ministry of his Word from time to time Forsake our own wayes deny our selves and follow him consult not in this case with flesh and bloud or with naturall reason or with the World these are ill Counsellors which will disswade us from following Christ c. Mark 2. 15. And it came to passe that as Jesus sate at meat in his house many Publicans and Sinners sate also together with Jesus and his Disciples for there were many and they followed him June 13. 1619. IN the former verse the Evangelist set down the calling of Levi the Publican to be a Believer in Christ and to be one of his Disciples and Followers Now he setteth down some consequents which followed after the calling of Levi. The consequents are two 1. A Feast or Banquet made by Levi for our Saviour Christ ver 15. 2. Certain accidents or events which fell out by occasion of that Feast The Events are two 1. That the Scribes and Pharises seeing him eat with Publicans and sinners took exception against him ver 16. 2. Our Saviour Christs answer to their exception and defence of his practise ver 17. Touching the first thing namely the Feast which Levi made for him this is implyed when it is said Jesus sate at meat in his house that is in the house of Levi of whom mention was made in the former Verse Luke 5. 29. It is said Levi made him a great Feast in his own house c. and that it was a great Feast or Banquet may further appear because there is mention of so many Guests that were present at it for not onely Christ and his Disciples but many Publicans and sinners also were present as the Evangelist sheweth In the words we will consider three things chiefly 1. The Feast or Banquet 2. The Place where it was made In his House 3. The Guests that were invited and present at it which were of two sorts some of them good as our Saviour and his Disciples some profane and wicked viz. many Publicans and Sinners which sate with Christ and his Disciples at the Table 4. The occasion or cause of so many Publicans and Sinners being present viz. because there were many that followed Christ Touching the first Point namely that Levi made a Feast or Banquet It may be demanded Wherefore or to what end he made such a Feast at this time Answ 1. To testify his joyfulness and gladness for his late Conversion and Calling to be Christ's Disciple for Feasting is a token of Joy and Gladness 2. To express his thankful mind to our Saviour Christ for shewing such mercy on him in calling him from his former sinful life to be a Believer in Him and for appointing him also to this Dignity to be one of his special Disciples and Followers who should afterward execute the Office of an Apostle For these special favours he was desirous to shew his Thankfulness to Christ by entertaining Him and his Disciples in his House with this Feast 3. To shew his Christian Love to his fellow-Publicans in using means for their Conversion to Christ therefore he made this Feast as it is likely and took occasion to invite many other Publicans and Sinners to it that by this means they coming into company with Christ and conversing with Him might if it were possible be drawn to believe in Christ and to repent of their former sinful life as Levi himself had done Publicans That is Custom-gatherers or Tribute-gatherers such as Levi himself was as we heard upon the former Verse And Sinners Not ordinary Offender but such as were notoriously and openly profane whom therefore the Scribes and Pharisees judged unfit to be companied with as appeareth in the next Verse For there were many and they followed Him that is many Publicans and Sinners seeing Christ's goodness and mercy shewed in the Calling of Levi and perceiving also Levi's readiness in following Christ they also were hereby moved to go after Him Quest Quest Whether were they all truly converted Answ Answ Although the Evangelist doth not expresly mention their Conversion yet it is probable by these words that there was some beginning of Grace wrought in them or at least in some of them and that they were in part touched in Conscience for their sins Vide Lyserum in Harm Evang. cap. 66. Euthym. in Mat. 9. Observ 1 Observ 1. From the Feast or Banquet it self in that Levi being converted and become a Disciple of Christ did make a great Feast and in that our Saviour himself and his other Disciples vouchsafed to be present at this Feast we may learn that it is lawful and warrantable for Christians sometimes to use Feasting Our Saviour Christ was present and did partake
them who seeing Christ's free Grace shewed to Levi in Calling him and perceiving also Levi's readiness in following Christ they were thereby moved to go after Christ whence it is probable That they or some of them began to be touched in heart and conscience for their former sinful Life and therefore they followed Christ out of a desire which they had to converse with him and to hear his conference and teaching that so they might have their hearts further wrought upon and that they might come to be partakers of the Grace of Christ as Levi was Observ 3 Observ 3. The example of God's Grace and Mercy shewed in the Calling of other Sinners should move and incourage us to seek unto him for the like Grace and to be carefull in using all good means to be partakers of it 1 Tim. 1. 16. Paul saies He obtained Mercy that in him Christ might shew all long-suffering for a pattern to them which should afterwards believe on him c. that is to incourage others by his example to seek unto Christ and to come to Him by true Faith and Repentance Some make a perverse and wicked use of God's Mercy shewed to Sinners presuming thereupon to sin more boldly turning the grace of God into wantonness but this is a holy and right use which we should make of it even to be drawen and incouraged thereby to seek unto Christ for the like Grace and Mercy and to use the means for the attaining of it So much briefly of this Point Mark 2. 16 17. And when the Scribes and Pharisees saw Him eat with Publicans and Sinners they said unto his June 20. 1619. Disciples How is it that He eateth and drinketh with Publicans and Sinners When Jesus heard it He saith unto them They that are whole have no need of the Physitian but they that are sick I came not to Call the Righteous but Sinners to Repentance IN the former Verse we heard how Levi made a Feast in his House for the entertainment of our Saviour Christ and his Disciples unto which he also invited many Publicans and Sinners which followed Christ Now in these two Verses the Evangelist layeth down two speciall events which happened by occasion of that Feast 1. That the Scribes and Pharisees seeing our Saviour eat with Publicans and Sinners took exception and cavilled against Him Ver. 16. 2. That our Saviour hearing of their cavill did answer and confute it and defend his practise against them Ver. 17. The Cavill or Exception of the Scribes and Pharises is set forth 1. By the matter of it which was this Perceiving that our Saviour did eat with Publicans and Sinners they found fault with Him for it asking How is it that He eateth c. 2. The manner of it they speak not to His face but behind His back to His Disciples When the Scribes and Pharisees Scribes Who these were we heard Chap. 1. Ver. 22. Pharisees A Sect among the Jews which made great shew of holiness Vide infrà Ver. 24. Saw Him eat That is perceived or understood that He did eat with them for it is doubtfull whether they saw it with their own eyes and it is rather likely That they so much abhorred the society of the Publicans that they would not vouchsafe to come into their company and therefore they blamed our Saviour Christ for conversing and eating with them Object Object The Word of God doth forbid society and fellowship with the wicked and profane in many Places As Jos 23. 7. Isa 52. 11. Eph. 5. 11. Therefore it may seem that their Exception against our Saviour was just Answ Answ Thought it may at first sight seem so yet it is not so for although the society of the wicked be forbidden in some Cases yet not simply and absolutely in all Cases nor unto all persons as we shall see afterward And our Saviour sheweth in his answer to them that he was so far from offending in keeping company at this time with these Publicans and Sinners that on the other side he had a speciall Calling to do it it being one main end of his coming into the world to Call such Sinners to Repentance and therefore he conversed with them to that end Observ 1 Observ 1. Though our Saviour Christ had good warrant for that he did in keeping company with these Publicans to the end that he might reclaim them from their former sinfull Life and gain them to Repentance yet the Scribes and Pharisees out of their malice do cavill against him and find fault with his practise Hence we may observe That there is nothing so well done but malicious and wicked men will be apt to find fault with it and to cavill at it though without cause Our Saviour Christ did all things well as the People confessed of Him Mark 7. 37. yet how often were His good actions unjustly taxed and found fault with yea evil spoken of When he cast out Devils from such as were possessed he was charged as one that cast them out by Beelzchub When he forgave sins he was accused of Blasphemy as we heard before in this Chapter When he conversed with sinners to the end to call them to Repentance he was taxed and blamed as too great a friend of Publicans and Sinners as we see here Thus his best Actions were often most maliciously traduced and evil spoken of especially by the Scribes and Pharisees And thus others of the faithful have been wrongfully accused and blamed for doing well So Joseph Daniel Paul c. It is therefore no new thing for those that do well to be evil spoken of even for well doing Thus it hath been and thus it is still The Devil is still the Accuser of the Brethren and he sets malicious and wicked men a work to accuse and speak evil of them and their best actions without cause We must therefore look for this and not be discouraged with it though our selves meet with such hard measure at the hands of the profane Onely be careful not to give just cause unto malicious toungs to speak evil of us Observ 2 Observ 2. They go not directly to Christ himself to blame Him to his face for eating with Sinners either because they were ashamed of their malicious Cavil or else because they durst not lest he should convince them and put them to silence as sometimes he had done formerly But they go to his Disciples whom they thought to be weaker and unable to answer them and to them they utter their malicious Cavil questioning with them about the reason why themselves and their Master did eat with Sinners Hence observe one property of malice which is to backbite and whisper against others in their absence to the end to defame them and bring them out of favour and credit with others before whom they do backbite them Malicious Persons when they are ashamed or dare not speak evil of others to their faces yet will not stick to traduce and
diligent were the Pharisees in the outward exercises of prayer fasting and keeping of the Sabbath This we may observe in that proud boasting Pharisee Luke 18. This we may also see in the Jews in the Prophet Esay's time Esay 1. They brought a multitude of Sacrifices and were very strict in keeping their new Moons and Sabbaths and yet were they but Hypocrites and wicked in their Lives for their hands were full of Blood Ver. 15. See also Mich. 6. 6. How forward Hypocrites are in outward Services and Duties of Religion We see it also in Cain who was forward to offer Sacrifice as well as Abel Gen. 4. Thus also Hypocrites and Wicked Men are sometimes forward in hearing the Word and in receiving of the Sacraments Herod heard John gladly Mark 6. 20. and Judas heard Christ's preaching as well as the other Apostles And Simon Magus received the Sacrament of Baptism as well as others that truly believed Acts 8. In a word there is no outward Duty of Religion but an Hypocrite and Wicked Man may perform it outwardly as well as the good Christian Use 1 Vse 1. See how many delude themselves in thinking that they are Religious enough because they are outwardly Baptized and come to Church and hear and receive the Word and Sacraments outwardly and use set times of prayer publick and private whereas all these things may be done by a formall Hypocrite and one that hath no soundness of Religion at all in him These Duties are good and necessary to be done but they are no sure Notes or Arguments to prove such as do them to be good Christians Use 2 Vse 2. Rest not therefore in the outward performance of Religious Duties of prayer fasting hearing the Word receiving the Sacraments as if the outward work done were enough and as much as God requireth but labour above all to perform Duties of Religion in due and right manner so as God may accept of them And to this end practise three Rules 1. Labour to do all Religious Duties in Faith believing and being perswaded that our Persons are accepted of God through Christ and so that in Him our works please Him Thus Abel offered his Sacrifice by Faith which made it acceptable to God Hebr. 11. 4. and Rom. 14. Whatsoever is not of Faith is Sin 2. Joyn the inward Service of the heart with the outward performance of Religious Duties Joh. 4. 24. God will be worshipped in Spirit and Truth 1 Cor. 6. 3. Aym at the right end namely the glory of God in all religious Services which we perform Look not at Sinister ends c. Observ 3 Observ 3. In that John's Disciples at the motion and perswasion of the Disciples of the Pharisees did joyn themselves with them in taking exception against Christ for his not Fasting so often as themselves did herein they shewed great infirmity for so doing they offended diversly 1. In joyning themselves in league and society with the Disciples of the Pharisees whom their Master John Baptist had so sharply taxed and reproved for Hypocrites and Wicked Men Matth. 3. 7. 2. In that they presume to find fault with Christ for not training up his Disciples to a stricter course of Life 3. In that they seem to be tainted with vain-glory in boasting after a sort of their own Fasting thereby shewing that they too much pleased themselves therein In all these respects they offended and hereby discovered great corruption and infirmity though otherwise no doubt they were good and holy Men Now from hence we learn That good Christians are not without their corruptions and sinnes of infirmity Jam. 5. 17. Eliah himself was a man subject to passions that is to humane corrupt affections Jam. 3. 2. In many things we offend all Even the best Men. We have examples of this in Abraham Moses Job David Jonah and many others whose corruptions and sins of infirmity are recorded in Scripture notwithstanding that otherwise they were indued with excellent graces of God's Spirits The Apostles themselves were not free from corruptions as we see in Peter and in Paul and Barnabas Acts 15. 39. Reas Reas The sanctification of God's Children is imperfect in this Life the corruption of sin is but in part mortified in them therefore there are still some remainders of corruption in them during this Life so long as they carry this body of Death about them Use 1 Use 1. This is for the comfort of such weak Christians who because of their great corruptions and infirmities and because of their often faylings in Duty and slips into sin through weakness are apt to be discouraged and to fear and doubt that they are not God's Children Such must know That if they see and feel their own corruptions and faylings and do truly mourn and grieve for them and if withall they hate them and strive against them their estate is good before God notwithstanding all their infirmities and frailties and it is with them no otherwise then it hath ever been with other Saints and Children of God A good Christian in this Life is not such a one as hath no infirmities or corruptions but one that hateth and striveth against his corruptions such a one Paul sets forth himself to be Rom. 7. A Child of God is not one that never sinneth or falleth through infirmity but such a one as seeth his own falls and slips and is humbled truly for them daily mourning for them and bewayling them and one that is more and more watchfull over himself to prevent such falls for time to come Examine whether it be thus with thee c. Use 2 Use 2. Not so to admire holy men as to addict and tye our selves to their example in every thing but to follow them onely so far as they do well Observ 4 Observ 4. In that the Disciples of John and of the Pharisees do here demand of Christ why his Disciples did not Fast as often as themselves thereby taxing and blaming Him for not training up His Disciples to do as they did Hence observe That it is a naturall corruption and fault in men to desire to tye others to their own example and practise in every thing and therefore to condemn and judge hardly of all that differ from them in practise yea though it be in small and circumstantiall matters that are in their own nature indifferent and not simply commanded or forbidden in the Word of God To keep set times of Fasting was a thing indifferent in our Saviour's time yet because these Disciples of John and of the Pharisees used it they would needs tye and bind Christs Disciples to their own practise and therefore they blame Christ himself and them also for that they did not do as themselves did This shews how naturall it is to men to desire that others should be tyed to their example and practise in every thing This we may see Acts 15. in the Jews who would needs urge the Gentiles to be circumcised and to keep
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
put it off But deceive not thy self If thou be yet under Satans power think it not easy to be delivered and that thou canst break from him when thou wilt No it is God that must break the snare and set thee free else thou canst never escape therefore defer not the practice of Repentance the longer thou goest on in sin the stronger hold Satan gets in thee and the harder it is to be delivered c. Use 3 Use 3. Take heed of comming under Satans power let him not get hold and possession in our hearts by his Temptations lest we find it very hard to cast him out again c. Mark 3. 28 29 30. Verily I say unto you All Sins shall be Forgiven unto the Sons of Men and Blasphemies wherewithsoever they shall Blaspheme But he that shall Blaspheme against the Holy Ghost hath never Forgiveness Dec. 26. 1619. but is in danger of eternal damnation Because they said He hath an unclean Spirit IN the matter of our Saviour Christ's answer to the Blasphemous slander of the Scribes we considered two things 1. A Confutation of that slander 2. A Recrimination or contrary accusation laid against them by our Saviour Of the former we have spoken upon the former Verses Now to speak of the latter set down in these three Verses now read In which our Saviour chargeth and accuseth the Scribes as guilty of the unpardonable sin against the Holy Ghost yet he doth not this directly and plainly but indirectly as it were and covertly by shewing and setting out to them the hainousness and fearfulness of that sin compared with other sins In the words consider three things 1. The manner of our Saviour Christ his speech and censure of the Scribes and of their sin 1. With earnestness and vehemency using an Asseveration Verily 2. With Authority speaking in his own Name I say unto you The second thing to be considered is the matter of his censure in which he layes forth the grievousness and fearfulness of the sin against the Holy Ghost by comparing it with other sins shewing the difference between them in that all other sins are pardonable and shall be actually pardoned to so many as truly Repent of them but the sin or Blasphemy against the Holy Ghost is unpardonable and shall never be forgiven but such as commit it are guilty of Eternal Judgment ver 28 29. The third thing is the reason yielded by the Evangelist Saint Mark why our Saviour gave this fearfull censure of the sin of the Scribes viz. because they said he had an unclean Spirit ver 30. Verily The word in the Original is Amen which is an Hebrew word signifying as much as Truly It is an Asseveration or vehement Affirmation which our Saviour often used when he was to speak of serious and waighty matter which were of great necessity to be known and believed thereby to win both Attention and credit to that he spake And sometimes he used for more vehemency to double this word Verily Verily In this place he used it upon a waighty occasion being to speak of the nature and danger of the sin against the Holy Ghost I say unto you These words are also added to procure greater credit unto that Doctrine which he was about to deliver to them therefore he speaks in his own name and by his own Authority being a most true and Faithful Witness yea being Truth it self Observ 1 Observ 1. Vehement Asseverations are to be used onely in waighty and serious matters for the confirming of some necessary Truth and to procure credit unto it Thus our Saviour used it as we may observe in divers places of the Evangelists So Paul speaketh to like effect 1 Tim. 1. 15. This is a true saying c. Rom. 9. 1. I say the Truth in Christ I lye not c. But in ordinary matter of less moment we are to content our selves with naked Assertions using onely Yea and Nay See Matth. 5. 37. Observ 2 Observ 2. In that our Saviour delivereth this Doctrine touching the hainousness of the sin against the Holy Ghost in his own name saying I say unto you We may observe a difference between his Teaching and the Teaching of all others that Teach in the Church All other Teachers speak in the name of God and of Christ and therefore the Sermons of the Prophets usually begin with these and the like Prefaces Thus saith the Lord The Word of the Lord c. But our Saviour Christ taught in his own Name and by his own Authority and therefore he often used these words in his Teaching I say unto you See Matth. 5. where he often opposeth his own words and Authority against the Authority of the Jewish corrupt Teachers and expounders of the Law You have heard it said of old c. But I say unto you c. Therefore also he saith Matth. 23. 8. One is your Doctor that is to say your absolute Teacher who Teacheth in his own name being not onely an Inteâ—preter but Lord of that Doctrine which he teacheth Use Use This serveth to strengthen our Faith touching the truth and certainty not onely of that Doctrine which Christ taught in his own person while he was on Earth but also of all other Doctrines agreeable thereunto that are taught in the name of Christ by his Ministers lawfully Called To call any part of such Doctrine into question is to question the Authority of Christ himself So much of the manner of our Saviours speech The matter follows Where Consider two things 1. All other sins pardoned 2. The Sin against the Holy Ghost unpardonable ver 29. All Sins c. Of what Nature kind or degree soever Shall be Forgiven They are pardonable or may be pardoned unto men and they shall be actually pardoned to so many as Repent of them truly To the Sons of men That is to men See Job 25. 6. Blasphemies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify any reproachful speech uttered to the defaming of another It is in Scripture used two wayes 1. Sometimes referred to man and then it signifies to slander or speak evill of men as Tit. 3. 2. and Ephes 4. 31. 2. Sometimes and that most usually it is referred unto God and then it signifies any word uttered to the reproach or Dishonour of God So we are to take it in this place and of such Blasphemies there are divers kinds of which I will speak afterward So much of the sense of the words The scope of which is to set out the mercy of God in pardoning all other sins unto men except the sin against the Holy Ghost as the scope of the words following in the next verse is to set out Gods severity and Justice in not pardoning that sin and Blasphemy against the Holy Ghost Touching the words in hand in them the sins that are pardonable are set out by the kinds of them 1. All sins in general 2. More specially the sins of Blasphemy
forgiven In these words Lest at any time they should be Converted and their sins should be forgiven them First to clear the words In seeing may see This is an Hebraism implying a frequent earnest or diligent seeing or beholding of a thing And here it is to be understood not of the bodily eyes but of the eyes of the mind and understanding and so it implies a frequent diligent Attention of the mind in observing and considering any thing And not perceive That is not throughly and rightly understand the Doctrine of the Kingdome of God As if our Saviour had said Though they did often and diligently behold mark and consider in their minds the Doctrine of the Word yet they should not be able truely and rightly to conceive and understand the same Hearing they might hear This also is spoken after the Hebrew Phrase implying an often or diligent hearing of the Doctrine of the Word with the outward ears And not understand That is rightly and throughly conceive the true Heavenly Doctrine Lest at any time they should turn Or be converted that is from their sins unto God by true Repentance So much of the sense of the Words Doctr. 1 Doctr. 1. In that our Saviour gives this as a reason why he spake darkly in Parables to the obstinate Scribes and Pharisees that so the Judgment of God might be shewed on them in giving them over to their own willfull blindness and ignorance we may hence gather that it is just with God to give those over unto further blindness and ignorance in Spirituall things who wilfully reject the truth and shut their eyes against the light of it The reason is because by this means he doth punish such and that most severely for their great and hainous sin of willfull contemning his truth The wilfull contempt and rejecting of the Doctrine of the Word of God being a most hainous sin and tending directly to the Dishonour of God therefore it is just with him to punish it with this heavy Judgment of giving over such to their own blindness leaving them in it and so suffering them further and further to blind themselves Thus he dealt with the Scribes and Pharisees as we see here So also with the obstinate Jews in the Prophet Esayes time Esay 29. 10. The Lord powred out upon them the Spirit of Deep sleep and closed their Eyes c. And the Vision of all the Prophets and Seers became to them as the words of a Book Sealed c. So with the Gentiles Rom. 1. 28. And even as they did not like to retain God in their Knowledge God gave them over to a Reprobate mind to do those things which are not convenient So the followers of Anti-christ 2 Thess 2. 10. Because they received not the love of the truth c. For this cause God shall send them strong delusions that they should believe a lye that they all might be damned c. Vse 1 Vse 1. See by this how fearfull and dangerous a sin it is for any wilfully to contemn or reject the Word of God and to say unto him with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is the way to provoke God to give over such to their own wilfull blindness and to suffer them further to blind themselves because they did at first shut their own eyes against the light of the truth shining to them in the Word and in the Ministry of it which is a most fearfull judgment This is for terrour to all contemners of the Word and of the Knowledg of it not caring nor desiring to be Instructed therein but despising the means of Knowledg and Instruction as the reading and hearing of the Word Prayer conference c. Let such fear lest God revenge this contempt of his Word upon them by giving them over to further blindness It is just with him so to do and oftentimes he doth so Do we not see this verified in some that live in places where they have the Word of God ordinarily taught and the Doctrine of it plainly laid open to them and yet in seeing they see not and in hearing hear not c. they remain still as blind and ignorant as ever they were before they had such Teaching yea it may be feared that some the longer they be taught the more ignorant and blind they grow What is the reason of all this Surely this is probable to be one reason because some of these ignorant persons are also contemners of Knowledg and of the means of it not caring for them not esteeming or desiring them as they should therefore God in just Judgment leaves them in this their wilfull ignorance and suffers them to be further hardned in it Seeing they willingly refuse the Knowledg of his Word therefore it is just with him to leave them in ignorance seeing they will not know his will touching the means of their Salvation it is just with him that they shall not know it c. Let such be admonished to consider how fearfull their case is and therefore in time to Repent of their willfull contempt of the Word of God and to pray earnestly unto God that this their hainous sin may be forgiven them and that God may be pleased to open their eyes to see and know his truth Use 2 Use 2. To admonish all to take heed of willfull contemning the knowledg of the Word It is a fearfull thing to live in ignorance of the Word of God but much more fearful to be a despiser of knowledg and a contemner of the means Of all kinds of ignorance this is the worst and most dangerous Joh. 3. 19. This is the condemnation that light is come into the World and men loved darkness rather then light c. If thou willingly shut thy eyes against the light of the Word of God take heed lest God in Justice give thee over to further blindness As it is with those that have the light of their bodily eyes dimmed with a Cataract or bad humour breeding and growing in them if they refuse or neglect the means of curing it their sight groweth worse and worse till at length it be quite put out so those that are spiritually blind if they centemn knowledg and the means of it it is just with God to give them over to more and more blindness and even quite to put out that eye of knowledg which once they had if ever they had any Doct. 1 Doctr. 2. In that it is said that in seeing they should see and not perceive and in hearing they should hear and not understand Hence we may gather That men may often hear the Word outwardly and also diligently mark and observe with their minds the things that are delivered and yet for all that remain in blindness and ignorance of the doctrine taught not truly or rightly conceiving the same Thus it was with the Scribes and Pharisees as we see here though they
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
the Word because they had no heart to imbrace the Doctrine for their heart went after their covetousness Hebr. 4. 2. the Word heard by the old Israelites did not profit them because not mixed with faith c. that is because they had not hearts to believe and imbrace it and to apply it to themselves Judas heard the Doctrine of Christ and understood it yet this did him no good because his heart was like the high-way so hardened with the sin of covetousness that the Word could not enter or take root in it So the Scribes and Pharisees The reason of the Point is plain For where there is no heart to be affected with the Word there is no conscience or care to yield true and sincere obedience to it and where it is not thus obeyed it is unfruitfull Use 1 Vse 1. See the reason why many hear the Word and have some apprehension and understanding of it in their minds and yet are never the better for it never the more reformed in heart and life there is never the more care or conscience in them to practise what they hear and understand it is because they content themselves with outward hearing and with some slight knowledg and understanding of the Word but their hearts are no more moved with the doctrine then the stones or Pillars in the Church No marvail if such profit not by the Word How can seed thrown upon the High-way yield fruit seeing it lyes above ground And how can the Word bring forth fruit in such who let it lye aloft in their brain and understanding but give it no entrance into their hearts How should it take root or fructifie in their hearts when it never enters into them let not such therefore find fault with the Word it self or with the Seeds-man but know the cause of unfruitfulness is in themselves Use 2 Use 2. See further here how dangerous it is to have the heart hardened in sin especially through long custome in it so as it becomes blockish and sensless having no feeling of the vertue of the Word when it is soundly preached nor being moved with the Doctrine of it Such a heart is like the High-way side beaten and hardened with the feet of passengers so as no seed cast upon it can find any entrance to take root It is a fearful Judgment of God upon any when he gives them up to such hardness of heart that his Word preached doth not move them or enter into them Pray earnestly to the Lord to withhold from thee this Judgment and take heed of hardening thy own heart through custome in sin which will make it like the high-way c. If thou art not affected with the Word thou comest short of the stony ground yea worse then Felix Act. 24. Use 3 Vse 3. If we would truly profit by hearing the Word rest not in outward hearing nor in bare speculative knowledg and understanding of it but labour to have hearts affected to imbrace love and delight it and to believe and apply it c. Pray unto the Lord to open our hearts as he did the heart of Lydia that we may give the Word entrance into them as she did and to give us grace to hide the Word in our hearts as David did Psal 119. 11. So much of the property of those hearers resembled by the way-side That they are outward hearers of the Word Now followeth the issue or event of their hearing When they have heard Satan cometh immediately and taketh away the Word sowen in their hearts The summ is That Satan useth means to deprive them of the true fruit and benefit of the Word which they have heard Where consider two things 1. Who it is that depriveth them of the fruit of the Word Satan 2. The Description of Satan by a twofold practise which he useth to the end he may deprive them of the Word 1. He cometh and presenteth himself to them immediately after their hearing 2. Being come he taketh away the Word sowen in their hearts Touching the first thing Who depriveth them of the Word Satan That is the Devill called in Scripture by this name Satan which is an Hebrew word signifying as much as an Adversary because he is the professed Enemy of God and the most malicious enemy also to the salvation of man seeking nothing more then the destruction of our souls and bodies therefore called our Adversary 1 Pet. 5. 8. and said to be a Murtherer from the beginning Joh. 8. But of this before Chap. 1. Verse 13. cometh Not in bodily shape visibly but by his Suggestions and Temptations presenting himself to those that have heard the Word Taketh away the Word Useth means to hinder them from reaping true fruit and profit by it which was sowen in their hearts Quest How is it said to be sowen in their hearts seeing they did not effectually understand it so as to give it entrance into their hearts Answ The Word may be said to be sowen in the hearts of the hearers in two respects 1. In respect of the hearers themselves when it is not only preached and heard outwardly but received also and ingraffed into their hearts by Faith 2. In respect of the efficacy of the Word it self and of the Ordinance of God in the Ministery of it which in it self is effectuall to ingraft the Word into the heart though oftentimes through the default of the hearers the Word be not thus actually ingraffed in them Now in the first respect the seed of the Word was not sowen in these hearers But in the second respect it may be said to be sowen in their hearts because though they received it not into their hearts yet the Word in it self was effectuall to work upon their hearts and to enter into them and Gods Ordinance in the Ministery was powerful of it self to that end though it took not effect in them through their own default So much of the meaning of the words Now to the Instructions from them Observ Observ From this that Satan is said to hinder them from profiting by the Word Observe That the Devil is an utter and most malitious Enemy to the hearing of the Word and to the fruit of it And this he is sundry wayes 1. By keeping men from hearing the Word stirring up occasions of worldly business or some other impediments on the Sabbath to keep them at home or to cause them to be employed elsewhere when they should be present in the house of God to hear his Word And if he cannot keep them away still yet as often as may be he will 2. By keeping them from diligent attention to the Word when they are present in the Congregation This he doth sometimes by suggesting by-thoughts and wandring imaginations to draw away their minds or else worldly cares or by using means if he can to make them fall asleep as Eutychus did in the time of Paul's Preaching Act. 20. or some other way distracting their minds
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
Ship And there were also with him other little ships It is most likely that those which were in these other small ships were such as having before heard Christ and seen his Miracles and being affected therewith did now desire to accompany him in this his passage over the Sea to the end that they might again hear his teaching and see more of his Miracles and reap further good thereby So much of the sense of the words Observ 1 Observ 1. See here our Saviour's diligence and pains in his Calling and Ministeriall Office of preaching and working miracles Though in the former part of the day he had greatly wearied himself with preaching and the evening being now come some might think it fit for him rather to have gone home to his dwelling house in Capernaum there to have rested that whole night after his great labours yet he perceiving an opportunity offered to do good by working miracles upon the Sea and on the other side of the Sea among the Gadarenes as we shall see in the next Chapter therefore he takes this occasion willing his Disciples to pass him over to the other side of the Lake Thus he was more carefull to do good by his Doctrine and Miracles than to refresh his own body with natural rest Indeed it is true that he did afterward in the Ship take rest by sleeping in it as it is said in the Text but it is likely this was not very long seeing his Disciples awaked him so soon as the storm came which in likelihood was soon after they launched forth and as soon as he was awaked he was presently employed again in working this Miracle Here then we see his diligence and pains in his Calling and Ministery and his care to take all occasions at all times to do good And herein he is a pattern for all Ministers of the Word to follow in being painfull and diligent in their Ministerial Office and in taking all opportunities to do good by the same unto the people committed to them See the example of Paul Act. 20. 18. But of this we heard before Verse 1. of this Chapter Observ 2. Our Saviour having willed his Disciples to passe over unto the other side of the Lake of Gennesareth they do presently yield obedience to this his Will taking him forthwith as he was in the ship and carrying him away in it as he willed them And though they might have made excuses as that it being now even-tide and the night ready to come upon them it seemed not so fit a time to take this Journey by Sea and that it was uncomfortable and dangerous travelling by water in the night time yet they do not make any such excuses but readily and without delay they put in execution the Commandment of Christ This teacheth us in like manner to yiedl willing and ready obedience to the Commandment of Christ in all things which he requireth of us in his Word though the things which he commands us may seem never so hard and difficult and never so inconvenient in the judgment of natural reason yet we are not to make excuses but readily and chearfully to obey Christ in all his Commandments Matth. 17. 5. This is my beloved Son c. Hear him This Hearing implies obedience So Hebr. 3. 7. To day if ye will hear his Voyce c. For example Christ commands us to deny our selves and to take up our Cross and follow him if we will be his Disciples In this we are to hear him and to yield obedience to his Commandment So also he commands us in his Word to forgive and love our enemies and to do good against evill In these things we are to obey his Will So also when he bids us First to seek the Kingdome of God c. So when he commands us to believe in him and to Repent and turn from our sins we are in these things to obey his Will Reason Reas Christ Jesus is our absolute and Soveraign Lord and King who hath absolute power over us to command us and to punish us if we disobey him He is King of Kings and Lord of Lords He is that Law-giver which is able to save and to destroy as Saint James speaketh He hath power to make such Laws and to give such Commandments which do absolutely bind not onely the outward man but even the very Soul and Conscience under pain of eternall damnation And therefore we are in all things to yield chearfull and Conscionable obedience to his will and Commandments And if he were to be obeyed when he lived on Earth in state of Humiliation much more now he is exalted to the Right hand of God in Heaven Use Use To reprove such as do not yield this ready and willing obedience unto Christ in his Commandments Some yield no obedience at all to him but in their lives do practise those things which are flat contrary to his Commandments like those Psal 2. who say Let us break their Bands c. Others make excuses and delayes when they should obey Christ and do not readily and chearfully yield obedience Like those Luk. 9. 59. Who when they should follow Christ made excuses and delayed the time Take heed it be not so with us Christ must be obeyed in all his Commandments and that chearfully and without delay To day if ye hear his voice c. Observ 3 Observ 3. Here is further mention made of some that accompanied our Saviour in passing over the Sea in small ships who no doubt were such as having the same day heard him Preaching to them by the Sea side and being much affected with his Doctrine did more and more desire to hear him and to be with him to learn of him and therefore they would not part with him nor stay behind with the rest of the people who were dismissed but they would needs accompany him in his journey Now this teacheth us how it is with those that have once truly tasted of the sweetness of the Word and Doctrine of Christ they cannot chuse but desire and hunger and thirst after it more and more 1 Pet. 2. 2 3. As new born Babes desire the sincere milk of the Word that ye may grow thereby If so be ye have tasted that the Lord is gracious Such as have tasted of the Grace and goodness of Christ manifested in the Ministry of his Word they cannot but still desire that Word more and more and this desire will be so vehement in them that they cannot be satisfied without it and therefore they will take any pains to enjoy it If they cannot have it near at hand they will travel further off for it rather then be without it even as this people when Christ was to go from them and they could no longer hear him near home as they had done then they accompany him by ships in his passage over into the Countrey of the Gadarens rather then they will be deprived of the benefit of his
bodily diseases Miraculously did sometimes assure the parties thereof by his express Word Thus he assured this Woman that she should hereafter enjoy her health Thus also he assured the Leper that he should be cleansed chap. 1. ver 41. And thus he promised the two blind men Matth. 9. 29. that it should be unto them according to their Faith This shews that it is needfull for us to have the Word and promise of God to warrant unto us the comfortable use and enjoying of those benefits which we receive from him Therefore Luke 1. 38. when God sent an Angell to the Virgin Mary to promise unto her that great priviledge that she should conceive and bear Christ she thus answered the Angel Be it unto me according to thy Word which shews that she built all her hope and comfort for the enjoying of that great favour upon the Word and promise of God delivered to her by the Angell Quest Quest Must we have a particular and express promise from God for every blessing which we receive and enjoy Answ Answ Not so but we must have at least the general Word and promise of God both for Spiritual and Temporal blessings For example Though we have not a particular promise of Forgiveness of sins made expresly to every one of us by name yet we must have this benefit warranted to us by the general promise of God whereby he hath promised forgiveness of sins to all that truely Repent and believe in Christ So for Temporal blessings as Health and outward Prosperity though we have not particular and express promises of these things made to every one of us yet we must enjoy them by vertue of Gods general promise whereby he hath promised these things to the Faithfull so far forth as is good for them Psal 34. 10. Use Use Examine what Word and promise of God we have for all Spiritual and Temporal blessings which we enjoy To this end look how we keep the conditions of Gods promises upon which they are made Spirituall blessings are promised on condition of our Faith and Repentance Temporall blessings upon condition of our obedience and Conscionable serving of God 1 Tim. 4. 8. See that we keep these conditions Mark 5. 35 unto 40. While he yet spake there came c. Jan. 7. 1620. HAving spoken of the two first Miracles of our Saviour mentioned in this Chapter Namely the casting out of the Legion of Devils and the curing of the Womans bloudy Issue We are now to speak of the third and last Miracle recorded in this Chapter which is the raising of the Daughter of Jairus the Ruler of the Synagogue from death The History of which Miracle having bin in part set down before from Verse 22. unto the 25th Verse is now prosecuted by the Evangelist from the 35th Verse to the end of the Chapter Where we are to Consider 1. Some other special Antecedents of the Miracle besides those before mentioned 2. The Miracle it self ver 41 42. 3. The Consequents of it ver 42 43. Touching the Antecedents they are three in number 1. The news or report which was brought unto Jairus from some that came from his house touching the decease of his daughter together with the perswasion used by them unto him not to trouble our Saviour any further about the raising of her from death ver 35. 2. Our Saviour's incouraging and comforting of Jairus upon the hearing of that heavy news lest he should be dismayed with it ver 36. 3. His going with Jairus unto his house where his Daughter was newly departed Where consider 1. The persons which he made choice of to accompany him into the House Verse 37. 2. His comming to the House together with the accidents which happened and were done in the time of his being in the House ver 38 39 40. While he yet spake viz. to the Woman cured of the bloudy Issue which shews that the Antecedents of this Miracle followed immediately upon the Consequents of the former There came from the Ruler of the Synagogue Jairus by name as before ver 22. Certain which said Luk. 8. 49. There commeth one c. There was but one which did the Message yet others accompanyed him and it is likely these which came were his houshold Servants or else some others which being at his House when his Daughter departed did now come to him to bring this heavy news of her death Thy Daughter is dead Why troublest thou c. By these words they do not onely report to him the news of his Daughters decease but withal they go about to put him out of all hope to have her restored again to life and therefore wish him not to trouble or molest our Saviour any further that is not to seek to him to restore his daughter to life this being as they ignorantly thought a thing impossible to be done by our Saviour and therefore that it was in vain for Jairus to trouble him about it Now this was a great tryal unto Jairus to hear these words of the Messengers reporting the death of his Daughter and perswading him not to trouble Christ any further there being no hope that he could restore her to life this could not but be a great discouragement to him and a means to shake his Faith dangerously being but weak before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to put one to the trouble of a long or â—edious Journey Vide Boys Annot. in Chrysost Tom. 7. pag. 107. 3. Observ Observ The Lord doth sometimes suffer the Faith of good Christians to be greatly assaulted with discouragements and temptations So was the Faith of this Ruler of the Synagogue assaulted and tryed with this heavy Message which was brought to him So the Faith of the Woman of Canaan Matth. 15. 23. So the Faith of the Disciples being in danger of drowning Mark 4. 37. And the Faith of Peter in the like case when he walking on the Sea began to sink Matth. 14. See also Luke 22. 31. where our Saviour telleth him that Satan desired to fift or winnow him and the other Apostles as Wheat that is to say greatly and powerfully to assault their Faith by his Temptations Thus also was the Faith of David assaulted Psal 30. 7. Thou didst hide thy face saith he unto God and I was troubled So also Psal 77. 3. I remembred God and was troubled I complained and my spirit was overwhelmed ver 7. Will the Lord cast off for ever and will he be favourable no more c. So the Faith of Job chap. 6. ver 7. The Arrows of the Almighty are within me c And job 13. 15. Though he slay me yet will I trust in him Reasons Reasons why God doth suffer the Faith of his Children to be assaulted with so great Temptations 1. For his own Glory that he may shew his power and mercy in strengthening and inabling them to bear so great assaults his power being
tumult made by the Mourners assembled to solemnize the Funerals of the young Maid which was dead Verse 38. 2. His reproving of that their tumult and superstitious mourning which they used together with the Reason of his Reproof because the Maid was not dead but asleep Verse 39. 3. Their derision or laughing him to scorn 4. His putting of them all out of the house and taking the Father and Mother of the Maid together with his three Disciples before mentioned and so entring into the Room where the dead Corps lay Verse 40. Now of the two former of these Accidents I have spoken The two latter follow And they laughed him to scorn This is to be understood of the Ministrels and solemn mourners which were making tumult in the house as we have before heard These being reproved by our Saviour for their superstitious mourning and hearing him withall to say of the young Damsel That she was not dead but asleep and not conceiving his meaning were so far from hearkening to his reproof or believing his words touching the dead party that they laughed him to scorn So the cause of their deriding him was their ignorance not understanding what he meant by those words The Damosell is not dead but sleepeth Luke 8. 53. They laughed him to scorn knowing that she was dead They thought he had meant that he was not truly dead but only in a natural sleep though he meant far otherwise as we have before heard and therefore they so derided him Now this their scoffing at our Saviour is mentioned by the Evangelist to shew that she was certainly dead and so to set forth the greatness of the Miracle of Christ in raising her to life again Observ Observ See here That it is the property of ignorant and profane people such as these were to deride and scoff at those good things which they understand not especially at spiritual and heavenly matters 2 Pet. 3. 3. There shall come in the last dayes scoffers saying Where is the promise of his coming The cause of this their scoffing the Apostle mentioneth Verse 5. their wilfull ignorance in the doctrine of the second coming of Christ taught in the Scriptures Act. 2. 13. some of the people when they heard the Apostles suddenly to speak divers Languages mocked and said They were full of new Wine The reason was because they were ignorant of the extraordinary and miraculous gift of Tongues which was then poured forth upon the Apostles So Act. 17. 32. The Athâ—nians scoffed at Paul's Doctrine touching the Resurrection because they were ignorant of it The Reason hereof is given by the Apostle 1 Cor. 2. 14. Spirituall things are foolishness to the naturall man c. Vse 1 Use 1. See how dangerous it is to live in ignorance of the Word of God and of those spiritual and heavenly matters which are taught in it This ignorance doth not only keep such from believing and imbracing the things revealed in the Word but it makes them also apt and ready to deride and scoff at such heavenly matters when they are taught and when they hear of them by others which how hainous a sin it is may appear in that it is in Scripture usually mentioned as a mark of notorious wicked men as 2 Pet. 3. Jude 18 Verse mockers who should walk after their own ungodly lusts And Psal 1. 1. sitting in the seat of the scornfull is mentioned as a high degree of sin Now ignorance in the Word of God where it raigneth especially obstinate and wilful ignorance brings many to this height of sin to be scoffers and scorners of the Word of God Take heed then of living in ignorance of the Word of God especially take heed of wilful ignorance and of despising the means of knowledg lest it bring thee at length to plain scoffing at Religion and at the Word of God On the contrary use all means to come out of thy ignorant estate and to attain to the sound knowledg of the Word Read it hear it read often in provate according to that Precept of our Saviour Joh. 5. 39. Heat it also upon all occasions in publike and pray unto God to open the eyes of thy mind that thou mayst be able to understand the Scriptures Vse 2 Use 2. Beware of scoffing at good things spoken or done by others lest thou bewray thy self either to be a blind and ignorant person in the Word of God or else one that is openly profane and wicked which is worse for one of the two or both thou must needs be if thou be a scoffer at good things in others Quest It followeth But when he had put them all out c. Quest Why did our Saviour thrust out the mourners and suffer only the Father and Mother of the Damosel with his three Disciples to be with him at the working of the Miracle Answ Answ For the same reasons for which he would not suffer any to go into the house with him but only his three Disciples whereof see before He taketh the Father and the Mother of the Damosel These he took with him because the Miracle did most nearly concern them in that it was to be wrought upon their own daughter and in their own house It was therefore fit they should be eye-witnesses both that they might be the more stirred up to thankfulness for life restored to their daughter and also might be the better able to restifie the truth of the Miracle to others afterward And them that were with him That is Peter James and John which came with him into the house as before Verse 37. Observ Observ Though the mourners scoffed at the words of our Saviour when he said The Damosel was not dead c. yet he regarded not their derision of him neither suffered them to hinder him in that which he went about but putting them all out of the house he proceedeth to the working of the Miracle To teach us That when ignorant or profane persons deride or scorn us for speaking or doing well we are not to regard their scoffs not to be discouraged or hindered by them in speaking or doing well but we are to proceed therein constantly as we have begun Act. 2. 14. Though some of the ignorant people mocked at the Apostles when they spake divers Languages yet Peter is not thereby discouraged but standeth up boldly reproving and confuting them and preacheth Christ to them So the Prophets were mocked and scoffed at by the obstinate Jews yet they were not discouraged nor ceased from preaching as we may see in the example of Isaiah Chap. 50. 6. I gave my back to the smiters and my cheeks to them that plucked off the hair therefore have I set my face as a flint c. Jer. 20. 7. So David though scoffed at by Michael his Wife for dancing before the Ark was not thereby discouraged but professeth That he would be more vile that he might honour God 2 Sam. 6. 21. See also Psal
Ministers of the Word to be intangled and hindred with worldly cares and affairs of this life but would have them to be free from those that they may wholly give themselves to study and to the duties of their Ministery publike and private Now this they cannot do if they be not allowed their maintenance from the people Use Use See then how unthankful are such people who are backward or unwilling to allow and pay unto their Ministers which labour among them in the Word their due maintenance either not paying it at all or else not in due time when they stand in need of it for their maintenance or else pay it grudgingly Such sin against the Ordinance of God and against the Law of common Equity that the Labourer is worthy of his hier yea against the Law of Nature which teacheth That the brute Beast which laboureth should not be deprived of his meat which he earneth by his labour as the Apostle sheweth 1 Cor. 9. 9. It followeth Verse 10. And in what place soever That is into what Town or Village soever ye shall come in your Journey Ye enter into an house Viz. To lodg and take your dyet there There abide That is continue to take your lodging there and change it not by going to lodg in any other house Till ye depart from that place That is from that City or Village See Luke 10. 7. where this Precept is more plainly given to the 70 Disciples Go not from house to house Quest Quest Why are they forbidden to change their lodging Answ Answ 1. Because they were to make speed in this Journey and Ambassage not tarrying long in any one City or Village but so soon as they had preached the Gospel in one City to depart to another therefore they were not to change their lodging lest it should hinder their speed and haste in their Journey 2. Lest if they should in so short a space of time as they tarried in any one City change lodging or go up and down from house to house for lodging and entertainment this might carry a shew of leightness and inconstancy in them Therefore to shew their gravity and constancy as they were at first to be careful in the choyce of their lodging that it should be in the houses of such as were worthy that is such as were godly and religious or at least such of whom there was hope that they would entertain the Gospel Matth. 10. 11. So having once made choyce of a house to lodg in they were to continue there to lodg till their departure from that City Vide Jans analys Observ Observ Ministers of the Word must avoid all shew of leightness and inconstancy in their carriage and strive on the contrary for gravity stayedness and constancy in their behaviour and in conversing amongst their people 1 Tim. 3. 4. The Apostle requireth gravity in the carriage of a Pastor or Minister of the Word in his private family and towards his children much more should he shew this in his publike carriage and conversation This gravity and stayedness of carriage is a special means to win authority to the person of a Minister and to his Doctrine and Ministery and the contrary is a means to derogate from the authority of both and to weaken it Zephan 3. 4. the false Prophets of Jerusalem are taxed for being leight or vain persons Therefore the true Prophets of God must not be such Mark 6. 11. And whosoever shall not receive you c. April 1. 1621. IN this Verse is laid down the third and last Branch of that Charge which our Saviour gave his Twelve Apostles when he sent them forth to preach which is touching their carriage toward such as should refuse to give entertainment to them and their Doctrine That they should declare or denounce the Judgment of God against such contemners by shaking off the dust under their feet for a testimony against them In the words consider three things 1. The manner how they should denounce the Judgment of God against contemners viz. by the outward gesture of shaking off the dust under their feet 2. The end why they should use that kind of gesture For a testimony against them 3. A confirmation or ratifying of that testimony by a terrible threatening of Judgment against such contemners uttered by our Saviour's own mouth Verily I say unto you It shall be more tolerable for Sodome c. Whosoever shall not receive you That is give due entertainment to you as to my Messengers and Ministers receiving you with due honour and respect Nor hear you That is so hear your Doctrine as to believe imbrace and yield obedience unto it When ye depart thence Out of that City Town or Village Shake off the dust under your feet This outward gesture they are commanded to use thereby to declare and testifie openly against them the haynousness of their sin in rejecting the Apostles and their doctrine and the wrath and Judgment of God against them for the same as the words following do imply For a testimony against them That is to testifie against them the grievousness of their sin and the Judgment of God hanging over them for the same Touching the gesture of shaking off dust c. Some do think it was then in common use among the Jews when they would shew their detestation of such people or persons as were notoriously wicked and profane to shew thereby that they held such wicked persons for accursed and such as it was not fit to have any communion with no not so much as to touch the dust or earth upon which they trod seeing it was after a sort infâ—cted with the contagion of their sins And no doubt but to this end our Saviour willed his Apostles to use this gesture against the contemners of their Doctrine that by it they might shew their utter detestation of them for that grievous sin and that they held them as execrable before God and therefore would have no communion with them nor so much as carry away upon their feet the dust upon which such wicked persons had trodden Quest Quest Why doth not our Saviour bid them reprove their sin and threaten Judgment against them in express words but onely wills them to do it by this outward sign or gesture Answ Answ It is most likely that together with this gesture they also used words of reproof and threatening for to that end no doubt our Saviour in the end of this Verse doth in expresse words threaten Judgment against such contemners that his Apostles might afterward denounce the same against them See Luke 10. 10. but our Saviour would have them also to use this outward gesture the more to aggravate the haynousness of their sin and to strike them with greater terrour of God's Curse and Judgment Doctr. 1 Doctr. 1. In that the Apostles are commanded to shake off the dust of their feet against such as did not receive them nor imbrace their
is recorded and Jude Vers 7. where they are said to be set forth as an Example of God's Judgment suffering the vengeance of eternall fire Therefore our Saviour the more to aggravate the sin and punishment of contemners of the Gospel doth make choyce of this special example of the Sodomites and Gomorrheans punishment by comparison whereof he doth set forth the grievousness of the other shewing that it shall not only be equal to the punishment of Sodome and Gomorrha but that it shall exceed it in measure and greatness Quest Quest Why doth our Saviour threatne more grievous punishment to the contemners of the Apostles and their Doctrine then to them of Sodom c Answ Answ Because their sin was greater and more haynous than the sins of Sodom and Gomorrha And that in these respects chiefly 1. The Jews had more excellent means to work faith and repentance in them and to bring them to salvation than the Sodomites had For they had the Gospel of Christ and the Doctrine of Faith and Repentance plainly preached to them by the Apostles and confirmed by Miracles Whereas the Sodomites had neither the Gospel nor the Law preached to them either by the Apostles or by the Prophets Therefore they shewed greater unthankfulness against God than the Sodomites 2. The sins of the Sodomites were committed against the Law only and not directly against the written Law which was not given unto them being Gentiles but only against the Law of Nature Whereas the sin of the Jews in rejecting the Apostles and their doctrine was directly against the Gospel and so in that respect more haynous Mark 6. 11. Verily I say unto you It shall be more tolerable for Sodom and Gomorrha c. April 15. 1621. Doctr. IN that our Saviour with his own mouth here denounceth so fearful a Judgment against such as should reject his Apostles and their Doctrine We learn That God will most sharply and severely punish such as contemn his Word and faithfull Ministers All that are guilty of this haynous sin and do live and continue in it without repentance must look for this That the Lord will severely punish it in them Heb. 2. 2. If the Word spoken by Angels were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape the Judgment of God if we neglect so great salvation which began at first to be spoken by the Lord c. So Heb. 12. 25. If they escaped not who refused him that spake on earth that is Moses much more shall not we escape if we turn away from him that speaketh from Heaven So Act. 13. 40. Paul sharply threateneth them of Antioch for this sin of contemning the Word Beware sayes he lest that come upon you which is spoken of by the Prophets Behold ye despisers and wonder and perish More particularly we must know That the Lord will sharply punish the contempt of his Word and Ministers both in this life and after this life 1. In this life with grievous temporal Judgments for so he hath ever used to do as appears by sundry Examples in Scripture Thus the Old World of the ungodly in Noah's time which contemned his preaching was drowned in that general Flood Thus also the Lord most severely punished Pharaoh Saul and Ahab with temporal Plagues and Judgments for contemning and rejecting his Word sent to them by Moses Samuel and Eliah Thus the people of the Jews were punished with 70 years Captivity in Babylon for contemning the Word of the Lord and his Prophets as appeareth 2 Chron. 36. 16. 2. After this life in Hell the Lord will most severely judge and punish the contemners of his Word with eternal damnation of soul and body and that in a very high degree and measure even greater than that of Sodom and Gomorrha as our Saviour here avoucheth and threateneth So Matth. 11. 23. Capernaum for contempt of the Doctrine and Miracles of Christ is threatened to be brought down to Hell it self Use 1 Use 1. Terrour to such as are guilty of this contempt of the Word of God and faithful Ministers of it their estate is fearfull so long as they continue in this sin the wrath of God abideth on them his fearfull and heavy Judgments hang over their heads in this life and after this life they lye open unto them and are in danger of them every day and hour yea these Judgments of God shall most certainly fall upon them if they repent not speedily of this sin Our Saviour himself hath not only said it with his own mouth but sealed it with a vehement asseveration Verily it shall be easier for Sodom c. Therefore let not contemners of the Word think to escape the Wrath and Judgment of God if they continue in that sin they shall certainly find and feel to their cost that the Lord will be true in his Word and Threatening denounced against them Whosoever they be that live in contempt of the Word of God and of the Ministery of it let them not think to escape though they be never so great in power dignity wealth yet their greatness cannot exempt them from God's heavy wrath The Lord hath severely punished the contempt of his Word in the greatest persons even in Kings and Princes as in Pharaoh Saul Ahab c. See Psal 2. How much less shall meaner persons think to escape if they be guilty of this sin and live in it Well let all contemners of the Word of God think well of this Such as esteem leightly of the Ministery of the Word as if it were a matter needless or that they might live without it well enough and therefore do not desire to be instructed in it but are rather ready to say unto God with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes Such as think they have too much preaching such as are careless and negligent in coming to hear the Word when it is taught or make no conscience to believe imbrace and yield obedience to it let all such contemners consider well of their own fearful estate before God so long as they live in this grievous sin that they are under the heavy wrath of God Therefore let not such flatter themselves in their estate though perhaps they may for a time enjoy outward prosperity though the Lord let them alone in this sin for a while yet let them be sure of it that his heavy Judgment shall seize upon them to the full if they repent not speedily Though he suffer them for a time to contemn his Word yea to contemn his own Majesty by contemning his Word yet he will not alwayes suffer them so to do but will most severely judg them for this haynous sin Let them therefore tremble to think hereof and fear to continue in this their sin but let them speedily and unseignedly repent of it humbling themselves to God and craving pardon for this sin and for
first doctrine preached by John Baptist and the Apostles and by Christ himself See Matth. 3. 2. 4. 17. Mark 1. 15. and Luke 24. 47. The Apostles were to preach Repentance and Remission of sins c. Reas 1 Reasons 1. The practise of Repentance is of absolute necessity for the attainment of forgiveness of sins and salvation as we have before heard therefore the doctrine of Repentance must needs be of great use and necessity seeing it cannot be rightly put in practise if it be not first taught and known Reas 2 Reas 2. Repentance and the doctrine of it is needful not only for some but for all sorts of persons of all estates and conditions Luke 24. 47. Repentance to be preached among all Nations Some Doctrines are more peculiar for some sort of persons Some most necessary for the Rich some for the Poor some for young some for old some for Ministers some for the People some for Magistrates some for Subjects c. But Repentance being for sinners as our Saviour sayes Matth. 9. 13. I came to call sinners to repentance it is therefore a needful Doctrine for all sorts and degrees of persons living in the Church none being exempted from sin none therefore but have need of repentance and so of the Doctrine of it Object Object Luke 15. 7. There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons which need no repentance Answ Answ There are two kinds of Repentance or degrees of it 1. A general repentance which is practised by the sinner at his first Conversion whereby of a wicked man he becomes good and the child of God And of this our Saviour there speaketh And so it is true that the righteous that is such as are already converted and in state of grace have no need of repentance that is of the first and general repentance because they are already converted 2. Particular repentance which is a daily renewing of repentance for new and particular sins And this is needful for all even for such as are already converted Use 1 Use 1. This should move Ministers of the Word to take all good occasions to handle this doctrine of Repentance and often to urge the practice of it unto their people So do the Prophets and Apostles c. Use 2 Use 2. To move the people also to desire often to hear this doctrine unfolded seeing it is of so great use and necessity for all sorts of persons They cannot be too well instructed in the nature of true repentance nor be too often stirred up to the practise of it Doctr. 2 Doctr. 2. Further we learn here That repentance is a part of the Doctrine of the Gospel not of the Law for the Apostles at this time preached the Gospel Luke 9. 6. So Luke 24. 47. Repentance is to be preached among all Nations as a part of the Gospel So Mark 1. 15. our Saviour himself is said to have preached repentance as a part of the Doctrine of the Gospel And that Repentance is no part of the Law may appear by these Reasons 1. The Law sheweth us our sins and the curse of God due unto them but doth not reveal or teach any remedy against sin And though it be said to be our School-Master unto Christ Gal. 3. 24. yet it is not so of it self directly but indirectly and by consequent only because shewing the sinner his sins and the curse due unto them it doth consequently shew him that he cannot be saved by the works of the Law and therefore deriveth him to seek salvation in Christ revealed in the Gospel 2. The Law being the Ministery of death 2 Cor. 3. 7. cannot teach repentance which is unto life and salvation as it is said to be Act. 11. 18. 2 Cor. 7. 10. 3. The Law revealeth nothing but the Justice and Wrath of God against sinners but Repentance presupposeth mercy and forgiveness in God which mercy and forgiveness is promised onely in the Gospel therefore repentance is a doctrine of the Gospel and not of the Law Use 1 Use 1. Hence gather That the Doctrine of Repentance is not so sowr and sharp a doctrine as some think it to be but rather very sweet and comfortable for it is a part of the Gospel which is called the glad tydings of salvation the Gospel of peace and the Word of life Being therefore a part of the most sweet and comfortable doctrine of the Gospel it cannot be an uncomfortable tedious or grievous Doctrine Indeed the doctrine of Repentance in it self is tedious and sharp to flesh and blood but the bitterness is allayed by the sweet promises made to the penitent How willing and glad then should we be to have this doctrine preached to us Use 2 Use 2. Seeing repentance is required and taught in the Gospel and not in the Law this may comfort such weak Christians as are troubled and discouraged because of the weak measure of their repentance and of the fruits thereof Let them remember That Repentance is an Evangelical Grace commanded in the Gospel and that it doth not require absolute perfection as the Law doth but accepteth the sincere desire and endeavour after grace for grace it self Verse 13. And they cast out many Devils c. The Evangelist mentioneth two kinds of Miracles for all the rest which the Apostles wrought for Matth. 10. 8. in their Commission or Charge there is mention of more sorts than are here named How far forth they had this gift or power of working Miracles we have shewed before Verse 7. Anoynted with oyl c. This is an outward rite or ceremony which the Apostles used in the Miraculous healing of the sick Concerning which some questions are to be answered Quest 1 Quest 1. Upon what ground and warrant they used this rite seeing it is not expresly mentioned in their Commission either by St. Mark in this Chapter or by St. Matthew Chap. 10. Answ Answ Though it be not expresly named yet it is included implicitely in that Commission Matth. 10. 8. Heal the sick For the Apostles practise in this matter is a sufficient proof to us that they had Christ's command and warrant for their practise Therefore also Jam. 5. 14. expresly enjoyneth the use of this ceremony to be continued in the Church so long as the gift of miraculous healing should continue Quest 2 Quest 2. To what end or use this anointing served Answ Answ Not to be a natural help or Physical means to cure the sick for then the Cures had not been miraculous but only as an outward sign and testimony of the miraculous healing of the sick which outward sign was necessary for the helping and strengthening of the faith of such as were to be cured assuring them That as certainly as their bodies were anointed so certainly health should be restored to him so far as did make for Gods glory Quest 3 Quest 3. Why should they use this ceremony of
horrour and fear in Judas his conscience after he had betrayed him the very remembrance of it was most terrible to him to think upon Matth. 27. 4. Reason Reason The consideration of the innocency of God's servants doth greatly aggravate the haynousness of their sin who any way wrong them or hurt them and so striketh their conscience with the more terrour Use 1 Use 1. See how God's Servants may dismay their enemies The best way to daunt and discourage them is to walk in holiness and innocency of life Labour to shew forth this innocency Nothing is so terrible to the wicked as the innocent and holy lives of Gods Saints whom they maliciously oppose and persecute Use 2 Use 2. Beware of offering wrong to any innocent and holy Servant of God lest thy conscience terrifie thee for it Their innocency will be terrible to thee to think on whether they be living or dead Mark 6. 14 c. And he said that John the Baptist was risen c. Jun. 3. 1621. Observ 2 Observ 2. IN that Herod's guilty Conscience maketh him to fear that John whom he had put to death is risen again we may observe that this is one effect and property of a guilty Conscience to disquiet and vex the Heart with great terrors and fears yea of tentimes with vain fears when there is no cause so to fear There is a spirit of servile fear accompanying every guilty Conscience Job 15. 21. A dreadfull sound or a sound of fears is in his ears that is in the ears of the wicked Isai 57. 20. The wicked are like the troubled Sea when it cannot rest c. No peace to them c. Deut. 28. 65. The Lord threatneth to give the wicked a trembling Heart And Levit. 26. 36. to send faintness into their Hearts that the sound of a shaken leaf should chase them Thus it was with Cain his guilty Conscience made him fear lest every one that met him should slay him Gen. 4. 14. So Prov. 28. 1. The wicked flee when no man pursueth Reason Reason The Conscience guilty of sin doth apprehend God's wrath and just Judgment due unto sin and this cannot but breed great terrours in the Heart See this in Adam Gen. 3. See it also in Foelix Act. 24 25. Use 1 Use 1. See the miserable and uncomfortable estate of all wicked ones living in the guilt of their sins without Repentance They can have no true peace or comfort in their Consciences but must needs be from time to time pursued and vexed with great terrours and fears And though all the wicked do not for the present feel these terrours because the Consciences of some are asleep or dead and benummed so as they have no feeling of the guilt of sin yet hereafter when God shall awake their Consciences they shall feel grievous terrours and even a Hell in their Consciences Think of Cain what a Hell he lived in by reason of his guilty Conscience continually terrifying and tormenting him What comfort could he take in any thing in the World See then that the estate of the wicked in this life is not to be envyed but pittied rather though they enjoy all outward prosperity and live in never so much outward mirth and jollity yet so long as they feel inwardly the terrours of a guilty Conscience they are miserable Vse 2 Vse 2. See the cursed fruit of sin which maketh the Conscience of the sinner guilty and so breedeth and bringeth forth such fearfull terrours which are the beginnings of Hell in the Conscience Let this make all sin odious unto us Had Cain known what terrours his sin would breed in him he would have feared to commit it So Herod c. Use 3 Use 3. See what to do if we would be freed from such servile fears and terrours of Conscience as the wicked are vexed and pursued with This will never be till the Conscience be cased of the guilt of sin and be at peace with God Never rest then till this be done To this end 1. Labour truly to feel thy sins and the hainousnes of them and to have thy Heart broken with godly sorrow for them 2. Then acknowledg them to God and earnestly sue for pardon of them in Christ 3. Labour by Faith to apply the merit of Christ's bloud to purge thy Conscience from the guilt of thy sins for this onely will do it Then being justified by Faith thou shalt have peace towards God and Peace in thy Conscience Observ 3 Observ 3. Herod having put John to death wrongfully his Conscience did accuse and trouble him for this sin after he had committed it even after the death of John and it may be this was some good space of time after his death though it is uncertain how long Hence then we learn That sin once committed doth lye heavy upon the Conscience of the sinner accusing and troubling it yea long after it is committed Gen. 4. 7. The Lords tells Cain thus If thou do not well sin lyeth at the door that is the guilt of sin will lye at the door of thy Conscience to accuse and trouble thee afterward Gen. 42. 21. The sin of Joseph's Brethren in selling him into Egypt troubled their Consciences long after Job in his elder years was troubled in Conscience for the sins of his youth chap. 13. ver 26. So David also Psal 25. 7. Remember not saith he the sins of my youth c. So the sin of Judas lay heavy on his Conscience after the committing of it even so heavy that it forced him to hang himself And the like fearfull effect it sometimes bringeth forth in others who have committed great and grievoussins Use 1 Use 1. See a great difference between sin as it offereth it self to the sinner in time of the temptation and as it commeth to the Conscience afterwards In time of Temptation it doth perswade and allure the sinner by profit and pleasure but afterward being once committed it doth accuse the Conscience and put in endictments against the sinner to condemn him before the bar of Gods Judgment See then the deceitfulness of sin and Satan in tempting us promising pleasures and profits to us when they sollicite us to yield to them but hiding from us the cursed fruit and effect which will follow namely the sting and torment which sin will leave behind it in the Conscience Think well of this when thou art tempted to sin that which now promiseth pleasure or profit will indeed accuse and trouble and torment thy Conscience afterward it will be bitterness in the end though for the present thou may think it sweet Prov. 23. 31. Look not on Wine red c. At last it biteth like a Serpent and stingeth like an Adder Believe not therefore the perswasions of Satan c. Use 2 Use 2. Take heed of committing sin though never so much tempted and allured to it by Satan or by the World or our own corrupt nature remembring this that the
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
or cast away their Faith and Confidence in God and in his Mercy knowing this that it is no News for the Faith of God's Children to be thus mightily assaulted on every side but it hath ever been so yea it it for their good to be thus tryed and exercised c. And withall Let them know That howsoever their Faith may be greatly tryed and assaulted yet if it be sound it shall never be overthrown It may be shaken dangerously but never quite overturned Satan may winnow them but not utterly and finally vanquish their Faith Hell Gates cannot prevayl against it Matth. 16. Yea though God Himself sometimes seem to fight against them yet as He assaulteth them with one hand or arm as it were so will He strengthen them with other so as they shall in the end prevail as Jacob did c. Gen. 32. 24 25. Mark 7. 27. But Jesus said unto her Let the Children first be filled For it is not meet to take the Childrens Bread July 14. 1622. and cast it unto Doggs OF the generall Instructions to be gathered from the 27. Ver. we have spoken Now to proceed to such Observations as do more particularly arise from the words And first to speak of the former part of the Verse in which is laid down the first Reason alledged by our Saviour why He refused to grant the Petition of this Woman for her Daughter which Reason is taken from the Circumstance of Time in which she made her Petition to Him which was the time appointed for the outward Calling of the Jews by the Doctrine and Miracles of Christ who were first to be Called and first to be made partakers of the Benefits of Christ before the Gentiles the time of whose Calling was not yet come c. This is implyed in these Words Let the Children first be filled The sense of them hath been opened before Now therefore to gather some matter of Instruction from them Quest Quest If the time of the Calling of the Gentiles was not yet come and that the Jews were first to partake in Christ's Benefits then why was this Woman being a Gentile so soon Called and made partaker of Christ's Benefits Answ Answ Though the time of the generall Calling of the Gentiles was not yet come yet this hindred not but that some particular Gentiles as this Woman and some few other might be Called and made partakers of Christ and his Benefits before some of the Jews Observ 1 Observ 1. Here we see That it was the peculiar Priviledge of the People of the Jews that they were first to be Called outwardly by the Doctrine and Miracles of Christ and first to be made partakers outwardly of the Benefit of Christ's Doctrine and Miracles and as it were to be fed or filled with that Bread before the Gentiles Matth. 15. 24. I am not sent but to the lost Sheep of the House of Israel that is first and chiefly to them Rom. 15. 8. He is called a Minister of the Circumcision that is of the People of the Jews which were Circumcised Joh. 1. 11. He came to his own and his own received him not Use Use Hence gather That such as are first in regard of outward Priviledges and Favours of God which concern Salvation may be last in regard of reaping true Fruit of and Benefit by such Priviledges So were the Jews they were first made partakers outwardly of Christ's Doctrine and Miracles they had these means of Salvation first offered to them before the Gentiles yet because they made not such use of them as they should have done but contemned and rejected Christ and his Doctrine and Miracles therefore they were last in reaping Fruit by Christ and by his Doctrine and Miracles in this they came behind many of the Gentiles Joh. 1. 11. He came to his own and his own received him not Though some received Him yet the greatest part rejected Him and did not profit by his Preaching and Miracles So also afterward in the Apostles Dayes the Gentiles were more forward to embrace the Gospel than the Jews See Acts 13. 48. So at this Day we see the same verified in that the Jews do still remain in obstinate blindness refusing to imbrace Christ and his Cospel which yet is imbraced daily by other Nations This verifies that of our Saviour Matth. 19. ver ult Many that are first shall be last and the last shall be first Which must therefore teach us not to rest in this that we go before others in some outward Priviledges which concern Salvation as in having the outward means of Salvation as the Ministery of the Word and Sacrament amongst us But see that we make true and right use of them least otherwise if we contemn the means and live unprofitably under them others which have not had the like means or not so soon as we do go before us into the Kingdom of Heaven The Scribes and Pharisees were before the common sort of People in regard of outward Priviledges as in respect of their outward Dignity and Calling being teachers of the Church yet the Publicans and Harlots went before them into the Kingdom of Heaven So it may be with us if we make not good use of the means of Salvation which we enjoy above many others c. Besides that for our contempt of the means God may justly take them from us as He did from the Jews c. Observ 2 Observ 2. In that this also is mentioned here as a prerogative of the Jews that they were in our Saviour's time the Children of God in regard of outward Adoption to be his People above other Nations and in regard of outward Interest and Title to God's Covenant which He made with Abraham and his Seed c. Hence we may Learn That it is a great Priviledge and Benefit for any People or Persons to be Children of God in regard of outward Adoption and Calling and in regard of outward right and title to God's Covenant of Grace which He hath made with Mankind in Christ Rom. 9. 4. It is reckoned as a great Honour and Priviledge of the Jews that to them pertained the Adoption and the Glory and the Covenants c. See also Exod. 4. 22. and Exod. 19. 5. Ye shall be a peculiar Treasure to me above all People c. Matth. 8. 12. Called Children of the Kingdom Quest Quest What is it to be outwardly within God's Covenant or to be outwardly Adopted as his Children Answ Answ Nothing else but to be a member of the visible Church of God that is one of that number which are outwardly Called and do professe the Name of God and his true Religion and Worship for with such onely God doth make his Covenant To be their God to bless them and to save them so far forth as they keep the Conditions of the Covenant which He requireth of them that is to say so far forth as they believe in Christ repent of their sins and bring
such remain grosly ignorant in matters of Religion even in the most common and easy Principles of it seeing they refuse the means of being better instructed Besides that hereby they greatly dishonour God and shew contempt of the Authority of those that are set over them in place of Government Again this also reproveth such as being called before such as are in place of publick Authority to give an Accompt of their Faith and Religion do refuse to do it either through shame or fear of Mens displeasure or do for these or the like causes dissemble their Faith and Religion A great dishonour to God and betraying of his Truth Observ 2 Observ 2. In that the Disciples did here make outward Confession of their Faith unto Christ requiring them so to do we learn that true Faith must not lye hid in our hearts but it must be outwardly confessed to others and before others as occasion is offered and so often as we are thereunto called Rom. 10. 10. With the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Mat. 10. 32. Whosoever shall confess me before men him will I also confess before my Father which is in Heaven But whosover shall deny me c. For this cause Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession to shew that we are not onely to believe in him by Faith but also to make outward Profession of this Faith before men when we are thereunto called 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God Thus have the Saints of God used to make outward Confession of their Faith before men when they had a Calling so to do Mark 9. 24. So the Apostles being brought before Authority confessed their Faith as Paul before Agrippa and Festus Act. 26. So the Martyrs as Steven and others that followed him whence they were also by the ancient Fathers called Confessours yea Christ himself before Pontius Pilate witnessed a good Confession 1 Tim. 6. 13. Quest Quest. When are we called to make outward Confession of our Faith before men Answ Answ 1. When such as have Authority over us do demand of us an Accompt of our Faith ut suprà dictum 2. At other times when there is hope and likelihood of glorifying God and edifying others thereby for otherwise it is better to be silent than to make any such outward Profession As if it be before malicious professed enemies and scoffers at Religion here is no fit time or place to make Profession of our Faith but we more glorify God by silence Mat. 7. 6. We are forbidden to cast Pearls before Swine c. Use 1 Use 1. To reprove such as fail in this excellent and necessary duty of making outward Confession of their Faith before others as occasion is offered Some think they may keep their Religion and Faith to themselves and need not make any outward Profession of it to others but here we see the contrary It is not enough to believe with the heart but there must be also Confession with the mouth Others are afraid to confess their Faith in Christ before such as are Enemies of Religion lest it endanger their liberty goods or life This was the Sin of Peter into which he fell through infirmity denying and forswearing Christ to save his own life The like have others done in time of Persecution Others are ashamed to make Confession of their Faith before men lest it be some disgrace or discredit to them See Joh. 12. 42. Let such consider what our Saviour saith in the last Verse of this Chapter Whosoever shall be ashamed of me and of my words in this sinfull Generation of him shall the Son of Man be ashamed when he cometh in the Glory of his Father with the holy Angels Others are ignorant and know not how to make Profession of Christ or of their Faith when it is demanded Vse 2 Use 2. To exhort us to make Conscience of this Christian duty of confessing and professing our Faith before men so often as good occasion is offered and we have a Calling to it yea though it be with hazard of our goods liberty or life it self in case we should be called before such as are the professed enemies of the Goâ—pel and of Christ yet we must not shrink from our Profession for fear of their displeasure or of any Punishment they can impose on us but we must witness a good Confession Rules for the right performance of this Duty of outward confessing our Faith 1. It is to be done with Christian wisdom and discretion observing due circumstances of time place and fit Persons before whom we do it 2. To be done with spiritual boldness and freedom of Speech not being daunted or dismayed herein by the faces of men that are enemies of the Truth though never so great Examples of this courage and boldness we have in sundry of the Martyrs 3. This Confession must come from inward truth and sincerity of heart aiming at God's Glory and the good of others it must not be in Hypocrisy aiming at our own praise credit or advantage 4. It must be done with the Spirit of meeknesse and mildnesse and not in distempered Passion or heat of Contention 5. It must be with fear and reverence of the Maâ—esty of God before whom we stand and with reverent regard of his truth which we make profession of 1 Pet. 3. 15. with meekness and fear Mark 8. 29. And Peter answereth and saith unto him Thou art the Christ. â—une 19. 1625. NOw followeth the matter confessed Thou art the Christ Doct. 1 Doctr. 1. That Jesus the son of the Virgin Mary is the Christ or true Messiah that is to say that special and singular Person ordained of God to be the Mediator between God and Us and to be the Redeemer and Saviour of Mankind This is the main truth believed and professed here by Peter for the rest of the Apostles Thou art the Christ that is to say Thou who hast avouched thy self before to be the Son of man for so our Saviour did Matth. 16. 13. Whom say the People that I the Son of man am art the true Christ oâ— Messiah ordained and sent of god to execute the Office of a Mediator in redeeming and saving Mankind The same truth also they had before this time made Profession of Joh. 6. 69. We believe and are sure that thou art that Christ the Son of the living God Yea this some of them did believe and profess at the time when they were first called to be Christ's Disciples as may appear Joh. 1. 41. Andrew so soon as he began to follow Christ finding his Brother Peter tells him thus We have found the Messiah which is
Blood of Christ that is his bloody Death and Sufferings No laver to purge away the foulnesse of Sin but this blood of Christ which is that Fountain opened for Sin and Uncleannesse Zach. 13. 1. There was no Sacrifice sufficient to appease God's anger and to procure pardon of Sins and God's Favour but the Sacrifice of Christ offering himself to God in his Death and Sufferings This shews the hainousness of Sin how odious and offensive it is to God and how hard to be pardoned and taken away by forgivenesse and for the Sinner to be reconciled to God in that this could never have been done but by the bitter and grievous Sufferings of Christ Sin is easily and soon committed but not easily pardoned and the guilt and punishment taken away but with great difficulty No way in the World to effect it but the Sufferings of Christ the Son of God And he must not onely suffer some or few evils and punishments of Sin for us but many bitter and grievous things he must endure in his Body in his Soul in his good Name c. ut suprà dictum Think of thiâ— all such as make leight of Sin Prov. 14. 9. Fools make a mock at Sin And Prov. 10. 23. It is a sport to a Fool to do mischief Thus do many make but a sport of Swearing Lying filthy Speaking Drunkennesse Sabbath-breaking c. As if it were a leight matter to offend God and provoke his infinite Wrath against us or as if it were a small matter for which Christ the Son of God must Dye and Suffer so many and grievous things as we have heard To sport or dally with sin or to make leight of it what is it else but to vilify Christ's Sufferings and to trample under Feet his precious Blood If it be a small matter to commit sin then was it but a small matter for the Son of God to become Man and in our Nature to Dye and Suffer so great bodily Pains and Griefs so great Reproach and such bitter anguish of Soul arising from sense of God's Wrath. Then also was it a small matter for him to sweat drops of Blood and to cry out My God My God c. But if these were fearfull and grievous things which Christ suffered for Sin and if it were a great and wonderfull things that he who was the Son of God should suffer them then it is no small matter to commit sin but most hainous and grievous before God Take heed therefore of making leight thereof and learn to fear and tremble at the very motions of it arising in our Hearts c. Use 3 Use 3. Seeing Christ was to Suffer and did Suffer so many grievous things for our Sins This serveth to humble us with godly sorrow for our sins and to cause us to mourn and be grieved for the same as being the cause of Christ's Sufferings Have we not cause to mourn for that which was the cause of all those evils and miseries which he suffered for us Labour for this godly sorrow for oursins to have our Hearts broken and humbled with it and that by meditaâ—ion of Christ's bitter Passion which he was to endure and did indure for our sins Zach. 12. 10. It is said That when the Lord shall powre out on the House of David the Spirit of Grace and Supplications they shall look on him whom they have pierced and mourn for him as one mourneth for his onely son c. This Prophecy must be verified of us If we will approve our selves to be members of God's true Church and partakers of the Spirit of Grace promised to it then must we look at Christ whom we have pierced and wounded by our sins and be moved thereby to mourn for our sins with a great measure of godly sorrow yea to be in bitternesse c. To mourn as one mourneth for his onely Son Labour and pray unto God for this godly sorrow and conâ—â—ition of Heart for thy sins by which thou hast offended God let this sorrow exceed all other c. Consider often how many bitter things Christ Jesus thy Saviour was fain to Suffer for thy sins Look often at his bitter Passion by the Eye of Faith that it may break and melt thy Heart into tears of true Repentance Shall Christ Jesus the Son of God be taken and bound as a Malefactor Shall he be whipped buffetted spit upon mocked reviled nailed to the Crosse and suffer Death it self and all for thy sins and wilt not thou grieve for them Shall he sweat drops of Blood for thy sins and wilt not thou shed tears for them Shall they make his Soul heavy to Death and wilt not thou mourn and be in heavinesse for them If it be so it shews great hardnesse of Heart in thee Therefore pray against it and labour to have thy Heart softened with godly sorrow for thy sins by meditation of those many and grievous things which Christ suffered for them c. Use 4 Vse 4. To be matter of endlesse comfort to us against our sins and the fear of God's Wrath and Curse For seeing the end of Christ's Suffering was to satisfie God's Justice for our sins and so to free us from the guilt and punishment of them and consequently to bring us into God's favour Hence it follows That so many of us as are Believers in Christ are by the merit of his Sufferings delivered from the guilt and punishment of our Sins So as now there is no condemnation to us being in Christ Jesus c. Rom. 8. 1. Christ having once Suffered for our Sins the whole Wrath and Curse of God due to rhem there remains no more Curse or Punishment of sin properly for us to Suffer He hath paid the full price of our Sins to God by his Sufferings even to the utmost farthing Therefore God neither can nor will require it of us again Therefore our Saviour being upon the Cross said It is finished to shew That he had accomplished and was immediately by his Death to accomplish all that he was to Suffer for our Sins Great comfort to us That Christ having Suffered so many things as is here said thatis all Curses and Punishments due to our Sins we are by thiâ— means absolutely justified and freed from them we are not only delivered from eternall condemnation but also from all Temporal Afflictions and Miseries of this Life so far as they are Curses and Punishments of Sin properly c. Use 5 Use 5. Seeing our Saviour Christ was content to suffer so many Miseries and Punishments for us This must teach us willingly to Suffer many hard and grievous things in this Life for his sake who hath Suffered so much for us But of this before upon the first words of this Verse Mark 8. 31. And he began to teach them c. July 31. 1625. IN these words our Saviour foretelleth his Disciples of his Passion and Resurrection Touching his Passion the Evangelist setteth down
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
appear with Christ and not any other of the Saints departed Answ Answ 1. Because these two were very eminent and famous among the Saints of God which lived in the times of the old Testament before Christ's coming in the Flesh and therefore the more fit to be present now as Witnesses of Christ's Glory 2. Moses being the Giver of the Law and Elias one of the most famous Prophets and one that was also a great Restorer of the Law being corrupted in his Time therefore these two now appeared with Christ thereby to testify and shew the mutuall consent and agreement between Christ and bâ—â—ween the Doctrine oâ— the Law and Prophets and that he was no enemy to the Law or Prophets as sâ—â—e falsly charged him to be 3. To shew that he was the main end and scope of the Law and Prophets and of the speciall Person eveâ— the true Messiah which was chiefly prefigured in the Law and foretold by the Propâ—et 4. To confute the Errour of those amongst the People who falsly supposed our Savâ—â—uâ— Christ to be Elias or one of the other antient famous Prophets risen again as we heard before Chap. 6. aâ—d Chap. 8. 5. These two while they lived on Earth having fasted 40 dayes did see the Gloâ—â— of God in Mounâ— Horeb and there spake with God also Therefore these now appeared with Christ in hiâ— Transfiguration aâ—ter he had also fasted 40 dayes c. Vide Jansen Harmon Observ 1 Observ 1. Here we are taught That Christ Jesus is the onely true Messiah or Anoinâ—â—d of God the only Saviour of the World who was typified or shadowed by Moses in the Law and foreâ—â—ld by the Prophets in the times of the old Testament Therefore Moses and Elias now came from Heave and â—ppeared in Glory with Christ in the Mount to testify this very thing The same is also taught us eâ—â—e-where in expresse places of the new Testament Joh. 1. 45. Philip tells Nathaniel We have found him oâ— whom Moses in the Law and in the Prophets did write Acts 10. 43. Peter saies To him give all the Prophetwitness that through his Name whosoever believeth in him shall receive remission of Sins And Rom. 3. 21. â—ur Justiâ—ication by Christ is said To be witnessed by the Law and the Prophets All the Sacifices of the Laâ—â— did typically foreshew this Jesus to be the Christ So did the Prophets in their Sermons and Writings by foreâ—elling those things which were to be fulfilled in him and by him as his Incarnation and Birth witâ— the particular time place and manner of it Also his Death and Sufferings c. his Glory that should follow See 1 Pet. 1. 11. Use Use To teach us to imbrace him as the onely Messiah seeking Salvation in and by him â—â—one Acts 4. 12. There is none other Name under Heaven given among Men whereby we must be saved To tâ—is end was the History of the Gospel written by the Evangelists to prove this Jesus to be the Messiah and â—o move us to believe in him for the obtaining of eternall Life Joh. 20. 31. These things are written that yeâ—â—ight believe that Jesus is the Christ the Son of God and that believing ye might have Life through his None Observ 2 Observ 2. In that the Disciples now being on the Mount in the time of Christ's Transfiguration which was a shadow and glimpse of the Life to come did enjoy not onely the company of Christ and sight of his Glory but also the company and sight of Moses and Elias being glorifyed Saints Hence we learn That in that heavenly Life to come the Saints of God shall not only have the company and society â—f Christ but also the society of all the glorifyed Saints yea of the best and most excellent of them such as Moses Elias c. This shall be one part of the happiness of that state of the Saints in Heaven Matth. 8. 11 Many shall come from East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Luke 16. Lazarus after Death was carryed into Abraham's bosom that is into Heaven there to live in most near society with Abraham and the rest of the Saints in Glory Therefore also Hebr. 12. 23. the Faithfull are said To be come or joyned to the Spirits of just men made perfect in Heaven because as they are joyned to them in this Life by faith and hope so shall they be much more nearly joyned to them after this Life by immediate sight and fellowship Hence also is that phrase of Speech used in the old Testament touching the Saints departing this Life They are said To be gathered unto their People that is to the rest of the Saints in Heaven So Abraham Gen. 25. 8. And Isaac Gen. 35. 29. Use 1 Use 1. Comfort to the Godly in this Life living amongst the profane and wicked whose company is tedious and grievous to them vexing their righteous Souls from day to day as the company of the Sodomites did the Soul of Lot This is no small Affliction to the Saints of God in this Life that they are forced to come in bad company yea to live amongst such as are profane and wicked who do nothing but vex and grieve them partly with their sins and wicked practises which they cannot but see and hear of and partly with those reproaches and others injuries and abuses which they offer unto them No small Affliction was it to the Prophet that Bryars and Thorns were with him and that he must dwell among Scorpions as the Lord tells him Ezek. 2. 6. And David cries out Psal 120. 5. Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar my Soul hath long dwelt with him that hateth peace But here is comfort for the Saints who are thus vexed grieved and molested in this Life with such bad company that after this Life they shall be freed from all such tedious companions and shall have better company to live with even the company of all the blessed and glorious Saints of God in Heaven the company of the holy Patriarchs Prophets Apostles Martyrs of Christ c. whose company shall be most delightfull and comfortable to them and not at all redious or troublesome though they live with them never so long even for ever yet shall they not grow weary of their society as here we are apt to be weary of the best company after long continuance together but the longer they shall live together the more shall they desire and delight to be together c. Use 2. This also affords comfort to the Faithfull at the time of their Death when they must part with all Earthly Friends and Acquaintance who have been near and dear unto them and whose company they have delighted in formerly when they must part with Husband Wife Children Kindred dearest Friends c. Then let them remember that they are going to better company to the blessed
himself c. Hence we may learn that we oughâ— not to be dismayed much less to despair or distrust of help and deliverance in our distresses Though wâ— have used some good means for help and yet it doth not succeed but we miss and fail of our desire being as far from deliverance as before in this case we are not to cast away our hope and confidence in God but still to wait on him in the use of further means committing the success thereof unto him in Prayer yea when all humane helps fail us yet still are we to depend on him and to fly to him by Faith and Prayer in our greatest necessities and distresses even as the Father of this possessed Child when he could have no help from the Disciples went to Christ himself c. So must we when men fail us go to God and depend on him c. Thus are we to do both in outward and inward distresses In outward and bodily afflictions as sickness pain c. when we have sought to the Physitian and he cannot help us at first yet are we not to despair of help or distrust God for our recovery but still depend on him and use further means if they be to be had and â—f all means fail yet we are to fly to God and by Faith to depend on him for help who will in due 〈◊〉 either restore us to health if he see it good for us or else sanctify our sickness and fit uâ— for death An Example of this in that Woman which had the bloody Issue for twelve years Chap. 5. 26. though she had soughâ— to divers Physitians and had spent all she had on them and was nothing better but the worse rather yet did she not cast away her hope and trust in God but used further means in going to Christ to be healed See also Joh. 5. So should we in our bodily afflictions c. So also in our inward and spiritual distresses as in trouble of Conscience through the burden of our sins though we have sought comfort from men yea from the most excellent Pastors and Ministers of God and yet cannot attain to it we must not despair of comfort but continue still constant in the use of means as hearing of the Word Reading Confeâ—ence c. and in the use of these still depend on God for comfort Cant. 3. 1 2 3. The Church being in inward distreâ—s through want of the present feeling of Christ's Love and having sought Christ whom she had lost for a time that iâ— used means to recover he former feeling of his Love and not finding him at first yet did she continue seeking till she found him c. And though we find no comfort by other means yet still continue our Prayer to God intreating him to send the Comforter even his holy Spirit into our hearts at length which may give us comfort and may ease our Consciences and heal our wounded Spirits c. Use 1 Vse 1. For Reproof of such who being in any trouble or distress outward or inward and having at first used some means for help and deliverance if hereupon they do not find present help and ease and be not presently delivered they forthwith begin to distrust God and to cast away their hope and confidence in him and withal they give over the use of further means as if it were in vain when they are not helped at first or as if God had cast off all care of them and would not deliver them at all because he doth it not at first and so soon as they desire Thus do many in bodily sickness when they have sought unto Physitians and are not helped at first c. This shews either want of Faith or great Weakness thereof in such as do thus quickly cast away their Confidence in God and give over the use of means because he doth not help and deliver them out of trouble upon their first using of the means And in so doing they greatly dishonour God both by distrusting of his Power and Goodness for their deliverance as also by neglect of those means which he hath ordained Use 2 Vse 2. For Admonition to take heed of being too soon dismayed or out of heart in our troubles when we have used means and are not at first delivered Take heed of distrusting God in this case or of giving over the use of means and on the contrary labour by Faith still to depend upon God and constanâ—ly to trust in him and to wait on him in the use of means even so long until the due time come in which he hath appointed to deliver us remembring what is said Isa 28. 16. that he which believeth will not make haste And when all outward helps and means fail us then fly to God alone by Prayer of Faith and rest on his extraordinary Power c. who will in due time and so far as shall be good send us help c. Do thâ—s in thy outward and inward distresses Reason Reason By this sin of Unbelief the Saints of God do greatly dishonour and offend God in that they do hereby call into Question his Almighty Power Goodness Truth in his Promises c. and therefore it is â—ust with God for this sin to correct and chastize them with loss of some excellent favours and priviledges which otherwise they might enjoy or which sometime happily they have enjoyed Vse Use See by this what cause there is for every good Christian to resist and strive against this sin of Unbelief â—n themselves seeing it is a sin so hurtful and preâ—udicial to them being a means to deprive and hinder them from the enjoying of so many and great priviledges and benefits both spiritual and corporal which otherwise they might enjoy Think of this thou that art a Child of God how hurtful and dangerous this sin of Unbelief or Weakness of Faith is how great hurt and inconveniences it doth often bring upon the Saints and Servants of God robbing them of many excellent priviledges and benefits which they might otherwise enjoy â—s the comfortable feeling of God's favour inward comfort and peace c. besides the loss of many temporal Blessings of this life as outward Peace Prosperity and God's Protection in times of danger c. Therefore beware of harbouring or favouring this sin in thy heart give not way to it but by all means reâ—st it in thy self Pray against it daily and earnestly even as the Father of this possessed young man doth afterward as we shall hear Ver. 24. and use all other good means to subdue this sin in thy self come duly to publick Ministry meditate on Promises c. Think how dishonourable a thing it is unto God for thee to doubt of hiâ— Word or Promises made unto thee touching spiritual or temporal Blessings or not to believe and rest upon them in such sort as he requireth therefore take heed of this sin lest for the same God in Justice do correct thee
with the loss or want of many excellent favours priviledges and comforts in this life which otherwise thou mightest enjoy Contrariwise pray and labour daily for more encrease and strength of Faith whereby to believe in God and in his Word and Promises that so thou honouring God by Faith and stedfast belief of his Word he may honour thee by bestowing on thee and continuing to thee all those excellent benefits and priviledges which belong unto his true Saints and Servants both in this life and in the life to come Mark 9. 19. He answereth him and saith O faithless Generation c. Mar. 11. 1626. IN the two former Verses we heard of the sute or supplication made unto our Saviour Christ by the Father of the possessed Child in behalf of his Son Now in this 19th Verse the Evangelist setteth down the Answer of our Saviour unto that his sute which consisteth of two parts 1. A sharp Reproof of the Incredulity or Unbelief of the Nation or People of the Jews O faithlesse Generation c. 2. A Precept or Command given to the Father of the possessed Child and to others which stood by to bring the Child unto him Of the first He 1. Propounds his Reproof briefly calling them a faithless Generation yea crying ouâ— against them for Unbelief O faithless c. 2. He further urgeth his Reproof by a vehement or earnest expostulating with them in these words How long shall I be with you c. Of the first He answereth him that is The Father of the possessed Child or young man Now this Answer is so directed to him that in it our Saviour takes occasion also to reprove others for their Incredulity even the whole Nation of the Jews as the words following shew O faithless Generation By these words our Saviour Christ understandeth the Nation and People of the Jews in his time who were a faithless or incredulous People for the most part not believing in Christ or his Doctrine but rejecting the same but especially he aimeth at the Scribes and Pharisees who were most of all tainted with the sin of Unbelief and did obstinately persist in the same which also they had now newly testified and shewed by their malicious opposing of Christ's Disciples and going about to dilgrace both them and their Doctrine because they failed in working this Miracle upon the party possessed And he calls them a Generation of faithless People to shew that they followed their Ancestors in this sin of Unbelief Now in this Reproof as our Saviour doth most directly tax the Nation of the Jews in general and especially the obstinate and malicious Scribes and Pharisees for their gross Unbelief so withal he seemeth indirectly and covertly to blame and find fault with the Father of the possessed Child yea and with his own Diâ—ciples likewise for that weakness of Faith which he perceived and knew to be in them at this time Quest Quest Why doth our Saviour at this time so sharply reprove the Nation of the Jews especially for the Scribes and Phariseeâ— and in some sort also the Father of the Child and his Disciples for this particular sin of Unbelief above other sins seeing they were tainted with many other Sins as well as this Answ Answ 1. Because this was a main and principall sin which they were now guilty of and one chief cause and root as it were from whence other sins with which they were tainted did spring and flow 2. Because this Sin of Unbelief was the main impediment which had hitherto hindred the working of the Miracle by the Disciples Quest Quest How did Unbelief hinder the Miracles Answ Answ Sundry wayes 1. In respect of the Scribes and Pharisees and other unbelieving Jew s who being void of all true Faith yea Enemies of Christ c. were unworthy to behold the Miracle and unfit to profit by it 2. In respect of the father of the child who by reason of weak Faith was not as yet capable of this great benefit which he sought for his Son and therefore the Lord did with-hold it from him a while longer 3. In respect of the Disciples themselves as we have heard in the former verse who by weakness of Faith disabled themselves c. How long shall I be with you c A further urging of his Reproof where he amplifieth their sin of Unbelief c. The words being explained consider in them these Particulars in order 1. The person reproving our Saviour Christ 2. The manner of reproving being sharp and vehement by way of Rhetoricall exclamation O faithless c. 3. The persons reproved viz. 1. The Nation of the Jews and especially the Scribes and Pharisees Called a Generation of faithless People 2. The father of the possessed child and the Disciples also who are in some sort here taxed and blamed for weakness of Faith 3. The special Sin for which they are reproved Unbelief 4. The amplification of their Sin 1. By the means which he had so long used to reform it in them in that he had so long conversed with them and exercised his Ministery c. 2. By his patience towards them c. Observ Of the first Observ In that our Saviour Christ perceiving the obstinate incredulity of the Jews in his time and especially of the Scribes and Pharisees doth not wink at it or let them alone in this sin without Adâ—onition or Reproof but having fit occasion and being thereunto called by vertue of his ministeriall Office he doth plainly reprove them for the same calling them a faithless Generation Hence gather That it is one speciall part of the duty of all Pastors and Ministers of the Church to reprove sin in others that is to say in those of their charge and that upon all good occasions offered both publikely and privately c. See before chap. 8. 33. Of the second The manner of our Saviour's reproving of the incredulous Jews c. in sharp and veâ—ement manner crying out against them for their unbelief O faithless c. yea further he calls them a perverse Generation Matth. 17. 17. Observ Observ That it is sometimes fit and necessary for Ministers of the Word to use sharpness and severity in reproving the sins of those under their charge Though they are not alwayes to do this but rather on the contrary to use mildness in reproving sin so far forth as that is most likely to prevail as it is usually and for most part with such as are tractable yet sometimes yea oftentimes it is both necessary and fit for them to deal more shaâ—ply and severely Tit. 1. 13. Rebuke them sharply c. 1 Cor. 4. 21. Shall I come unto you with a Rod or in love c. By the Rod he meaneth sharp and severe reproof which he intimateth to be â—on â—â—imes necessary for him to use And so is it for all other Ministers of God Quest Quest When is this sharpness to be used by Ministers in reproving sin Answ
used to reform it in them and to work Faith In that Christ himself had so long lived and conversed with them and exercised his ministery among them implyed in these words How long shall I be with you 2. By his great patience and long-suffering towards them How long shall I suffer you Touching the three first Points ye have heard already Now followeth the fourth The sin for which our Saviour reproveth the father of the possessed son and of his own Disciples and especially the Scribes and Pharisees viz. The sin of unbelief He calls them a faithless Generation The meaning before shewed Observ 1 Observ 1. That unbelief in Christ and in his Word and Doctrine is no small sin but hainous and grievous This appeareth in that our Saviour here so sharply reproveth this sin in the father of the possessed child and in his own Disciples and especially in the Scribes and Pharisees crying out against them for the same O faithlesse Generation Rev. 21. 8. Unbelievers are reckoned amongst notorious Offenders as with the abominable and Murderers and Whoremongers Sorcerers c. Heb. 3. 12. Take heed lest there be in any an evil heart of unbelief c. This is one main sin which makes an evil heart Reas 1 Reas 1. It is a sin very dishonourable to God and unto Christ for by it men call the truth of God into question and make him a lyar 1 Joh. 5. 10. He that believeth not God hath made him a lyar because he believeth not the Record which God gave of his Son Reas 2 Reas â—2 It is a sin very hurtfull and dangerous to the persons that live in it And that two wayes 1. It hindreth and keepeth many blessings and good things both Spirituall and Temporall from them which otherwise they might enjoy It hinders them from the pardon of their sins in Christ and from God's favour from inward peace of conscience c. So also from many blessings of this Life yea God's Children It kept Moses and Aaron with many others of the People of Israel from entring into the promised Land of Canaan Heb. 2. 10. They could not enter in because of unbelief So it hindred the father of this child from the benefit of having his son dispossessed of the Devil 2. It provoketh the Lord to bring on them many and grievous Judgments yea layeth them open to all Judgments of God both Temporall and Eternall For so long as they do not believe in Christ they cannot have their sin forgiven but remain in the guilt of them and so are lyable to all Judgments of God Joh. 3. 36. He that believeth not in the Son shall not see Life but the Wrath of God abideth on him Mark 16. 16. He that believeth not shall be damned And Revel 21. 8. Vnbelievers shall have part in the Lake c. Now there are two kinds or degrees of Unbelief 1. That which is in the wicked and unregenerate who are wholly destitute of Faith and in whose hearts unbelief reigneth and beareth sway excluding all true Faith Such was the unbelief of the Scribes and Pharisees and other wicked Jews here reproved so sharply by our Saviour 2. That which is in the Saints and Children of God after their Calling and Regeneration who though they have some measure of Faith yet it is mingled with the contrary sin of unbelief which they resist and strive against and so it is no reigning sin but a sin of infirmity in them A weakness of Faith rather then a want of it Such was the unbelief of the father of this possessed child and of Christ's own Disciples at this time for which our Saviour also taxeth them in this Reproof Now although both these kinds of unbelief are in themselves great and grievous sins yet the first kind is the most grievous and dangerous and therefore of that I speak principally in this place Vse 1 Vse 1. Terrour to such as are guilty of this sin of unbelief and do live in it suffering it to reign and bear sway in their hearts being void of all true Faith in Christ and in his Word having no Faith at all whereby either to believe in Christ and to rest on him for Salvation or to believe and apply unto themselves his Word and Doctrine Many such there be As 1. Ignorant persons having no sound knowledge of Christ or of his Word and Doctrine but being grosly ignorant and to seek in the very first grounds of Christian Religion impossible it is that these should have any true Faith in Christ or in his Word for knowledge is the ground of Faith So long therefore as ignorance reigns in them Unbelieving must needs reign in them 2. All profane and wicked persons who live in gross and notorious sins unrepented of as swearing profanation of the Sabbath contempt of God's Worship and Ordinances Drunkenness Covetousness c. where such sins reign there unbelief must needs reign for Faith and wicked Life cannot stand together Therefore although such persons do profess never so much that they know God and believe in Christ and his Word yet in their works they deny him being abominable and disobedient c. Tit. 1. 16. 3. All close and formall Hypocrites who have a kind of temporary Faith whereby they do in some sort believe and perswade themselves That Christ is their Saviour that the Word of Christ is true and that the Promises of the Gospel do belong to them that they shall be partakers of eternal Life c. But this is not rue or sound Faith grounded on the Word of God or wrought in them by the Ministery of the same but a carnall presumption or vain imagination taken up of themselves with which they delude their own Souls So that these also are to be reckoned in the number of Unbelievers Now fearfull is the state and condition of all these sorts of Unbelievers for they live in a most hainous and grievous sin highly dishonourable to God and most hurtful and dangerous to themselves hindring and depriving them of those blessings both Spirituall and Temporall which the Lord hath promised to his Children and laying them open to the Wrath and Judgments of God both in this Life and after this Life Let all such think of this who have hitherto lived in this fearfull and damnable sin of Unbelief and let it move them speedily to repent of this hainous and grievous sin labouring to come out of it and using all means to have the Grace of true Faith wrought in them especially to come duly to the publike Ministery of the Word c. Vse 2 Use 2. See how much they are bound to be thankfull unto God in whose hearts he hath begun the work of Faith The more fearfull and dangerous the sin of Unblief is the more excellent and pretious is the Grace of Faith Therefore called precious Faith 2 Pet. 1. 1. yea said to be much more precious then Gold 1 Pet. 1. 7. Let this stirr up
when she would have Christ to cast the Devil out of her Daughter prayeth him to have mercy upon her self And ver 25. She came and Worshipped saying Lord help me So David 2 Sam. 12. 22. Who can tell whether God will be gracious to me that the child may live Children are not onely near and dear to their Parents but a part of them as it were in that they do receive their natural life and beeing from them and therefore when any Parent doth see God's hand upon his child by any affliction as sickness pain c. he should acknowledge that God doth correct him in his child and accordingly should be affected with his child's affliction as his own the rather because the Lord may and doth oftentimes visit the sins of the Parents upon their Children as he threatneth in the second Commandment which moved the Widow of Zarephath 1 King 17. 18. presently to apprehend and acknowledge her own sins when God did smite her child with Death Mark 9. 23. Jesus said unto him If thou canst believe c. May 6. 1627. THE third part of the Conference between our Saviour Christ and the father of the Lunatick child viz. Our Saviour's Reply unto that Answer which the father of the child made unto his Question touching the time How long his child had been in that case as we heard in the two former verses The Answer of the father was That his son had been so from a child or from his infancy And withall in hiâ— Answer he took occasion as we have heard both to lay open further unto Christ the misery of his child â—â—d also to renew his earnest suit and prayer for the dispossessing and healing of him Now to that prayer or petition our Saviour here replyeth yielding and promising that his petition might and should be granted conditionally that he could believe and for confirmation hereof he takes occasion further to set out the Power and Vertue of Faith affirming that all things are possible unto him that believeth In the words two things are contained 1. The condition which our Saviour requireth of this man for the obtaining of his request and prayer for his son viz. That he should believe If thou canst believe 2. A further declaration of the Power and Efficacy of true Faith in that he saith All things are possible c. Of the first If thou canst believe That is by true Faith rest perswaded of my Power and willingnesse or readinesse to help thy son by working this Miracle upon him Here note That our Saviour doth not speak properly of justifying Faith or of Faith as it doth justify that is to say as it doth apprehend the main promise of the Gospel touching forgiveness of Sins and Salvation by Christ but of that Faith which is by Divines called the Faith of Miracles which is noâ—hing else but a belief of the Divine Power of God or of Christ for the effecting of some miraculous work And yet our Saviour doth not here exclude justifying Faith but include it rather especially in the words following forasmuch as it is one and the same Faith in general by which true Believers do apply the promise of remission of Sins and Salvation and by which they do believe the Power of God for the effecting of some miraculous work onely it is distinguished in regard of the object for the general object of Faith is the whole word of God and every Divine Truth revealed And there is no doubt but the father of this child did in some measure believe both though but weakly as yet Fides â—ustificans fides Miraculorum est eadem genere non specie Paraeus de Justif lib. 1. cap. 5. pag. 87. Quest Quest Why doth our Saviour speak thus conditionally or doubtfully If thou canst believe c. seeing he was not ignorant that he did already in some measure believe Answ Answ 1. To put him in mind of the weakness of his Faith and to stirr him up to labour and strive for more strength of Faith as we see he did presently hereupon ver 24. 2. Because in his prayer or petition he spake doubtfully of Christ's Power If thou canst do any thing c. thereby seeming to impure the matter unto some weakness in Christ if his child were not healed therefore our Saviour answers him with this conditional Speech touching his own Faith saying If thou canst believe thereby implying That the onely cause that could hinder the working of this Miracle upon the child was the weakness of his own Faith and not any unability or weakness in Christ himself Note further That when our Saviour saith If thou canst believe Here seemeth to be an Eclipsis or defect of something which is to be supplyed to make the sentence full q. d. If thou canst believe that which thou desirest shall be done for thee See Piscator in locum All things are possible c. The more to stirr up and strengthen the Faith of this father of the child our Saviour takes occasion to set out unto him the excellency and power of Faith Now these words are not so to be understood as if Faith did inable the Believer to do all things of himself or by his own power but that it is a means by which the Believer is inabled to procure or obtain all things to be done for him by the Power of God See Piscator and Marlorat in locum Neither is it to be understood of all things simply and absolutely but of all such things as are agreeable to God's revealed Will and do make for his Glory and for the good of the Believer All such things are possible to the Believer that is the Believer is able by Faith to procure or obtain them to be done for him by the Power of God Observ 1 Observ 1. When we want any blessing or benefit which we desire and are hindred and kept from enjoying it longer than we desired the fault is not in the Lord but in our selves either because we want Faith to believe God's Power and Goodness towards us or because we do not so earnestly pray and seek to him for such Blessings as we should or by reason of some other sin which remains unreformed in us and so doth hinder and keep us from enjoying such or such Blessings which we desire The father of this Lunatick-child seemeth in the former verse to lay the fault upon Christ himself imputing the matter to some weakness in him if his child should not be healed but our Saviour here plainly tells him that the fault was in himself even the weakness of his own Faith which therefore he useth means to stirr up and strengthen This shews where the fault is when we do at any time want any Blessing which we desire for our selves or those which belong to us as our Children Friends c. It iâ— not in God but in our selves Mark 6. 5 6. Our Saviour could do but few great workâ— at Nazareth
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ— Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So â—e requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
and importunate with the Lord to grant our Requests And then may we hope to prevail for such importunate Suiters he loveth He is not like unto some great men who love not to be too much importuned or troubled with Petitions but He loveth to be importuned and followed with our Sutes and Supplications and that with earnestness It is no trouble to him but a delight rather and such â—ervent Prayers are best pleasing to him and most powerful to prevail with him The second thing to be considered in the manner of the Prayer here made unto Christ by the Father of the Lunatick Child is that it was accompanied with much Humiliation in himself expressed by tears He cryed and said with tears These Tears no doubt proceeded from the inward sorrow of his heart whereby he was deeply touched and much humbled in himself for his Unbelief which our Saviour had put him in mind of in the former Verse which therefore he prayeth against so earnestly in the words following And this sin of Unbelief which now most troubled him did no doubt bring to remembrance other sins of his and so caused the greater sorrow in him Observ 1 Observ 1. That true Faith is alwayes joyned with sorrow and humiliation for Sin causing those in whom it is to be much humbled and cast down in themselves with grief for their sins and to mourn for the same with godly sorrow unto Repentance 2 Cor. 7. 9. this sorrow was in the Corinthians who were Believers and it is alwayes joyned with true Faith being an inseparable Effect of it So in that sinful Woman Luke 7. as she had Faith as appeareth Ver. 50. so this Faith caused her to mourn and weep for her sins abundantly Ver. 38 So Zech. 12. 10. I will poure on the House of David c. the Spirit of Grace and Supplications and they shall look upon me whom they have pierced and they shall mourn for him c. that is they shall look on Christ by Faith and thereupon shall mourn for their sins by which they have pierced him See Hos 12. 4. Exemplum Jacobi Reason Reason True Faith doth apprehend and apply God's Mercy and Goodness toward the Sinner and so causeth him to mourn and grieve for offending so gracious and merciful a God Use Use To examine our Faith by this special fruit and companion of it viz. Godly sorrow and Humiliation of Heart for our sins Look whether we be humbled and cast down before God in sight of our sins whether we feel our hearts broken and melted with godly sorrow and grief for them especially for those sins by which we have most dishonoured God and that not so much in regard of the punishment and misery which follows sin as that we have offended God our gracious Father If it be thus with us this argues true Faith in our hearts that we do in some measure truly believe and apprehend God's Mercy towards us in Christ which makes us so to grieve for offending him On the contrary if our hearts be not yet truly humbled and broken with godly sorrow for our sins there is no true Faith in us as yet whatsoever we say or profess to the contrary It cannot be that Faith should be in a heart that is not truly humbled for sin Faith and Repentance alwayes go together and a believing heart is alwayes a broken and contrite heart truly touched and humbled with grief for sin Therefore let every one of us look to it and examine our Faith by this infallible mark and sign of it viz. This true sorrow and humiliation of heart for our sins Every one can say he hath Faith but this is not enough 2 Cor. 13. 5. we are bid to examine our selves whether we be in the Faith c. especially this is to be done at this time now we are to come to the Lord's Table Faith is one of the principal Graces which we are to examine our selves for before we come to this Sacrament as we heard lately upon 1 Cor. 11. 28. And here is one special mark to try and know it by look to thy self then now thou comest to the Sacrament whether thou be truly humbled and grieved for thy sins c. If so it argues some true Faith begun in thy heart Otherwise if not thus humbled and broken in heart never think thou hast any true Faith or that thou art fit to be partaker of the Sacrament Presume not therefore to intrude into this holy marriage Feast without a wedding Garment Some are so far from true sorrow for their sins that they are not yet come to true sight of them Observ 2 Observ 2. In that this father of the possessed child was grieved especially for his sin of Unbelief as appeareth by the words following we may gather That where there is true Faith there is alwayes grief and sorrow for the contrary sin of Unbelief which is mingled with Faith Faith being imperfect even in the best Christian in this Life and being joyned with the contrary sin of Unbelief which doth continually resist and oppose Faith This cannot but cause greive and sorrow in the heart of the Believer it cannot but cause him to mourn and grieve for the weakness of his Faith and for that it is so much opposed and hindred by the enemy thereof which is Unbelief Use Use Here then see another special mark and sign whereby to examine and try our Faith whether it be true and sound not counterfeit Look what grief of heart we feel for the weakness of our Faith and for the contrary sin of Unbelief which opposeth and hindreth our Faith It is a good sign of the presence of any Grace in the heart when the contrary sin or corruption is not onely felt and perceived but lamented and grieved for This argues that sin not to be a reigning sin but of infirmity because the party in whom it is doth not allow or like of it in himself but on the contrary doth mourn and grieve for it Observ 3 Observ 3. In that the inward sorrow of heart which was in this party did express it self outwardly by tears we may learn That when the heart is truly touched and humbled with sorrow for Sin it will shew it self also outwardly by some Signs and Testimonies thereof as occasion is offered as by tears or weeping or by a sad and heavy countenance or some other way Luke 18. 13. The humbled Publican standing far off would not so much as lift up his eyes to Heaven but smote upon his Breast c. Luke 7. The Woman which washed Christ's feet with her tears c. Quest Quest Whether outward tears be of absolute necessity in true humiliation for sin Answ Answ Not so for there may be true humiliation of heart with dry eyes and some are naturally of so dry a constitution of Body that they can very hardly or not at all draw forth tears yet I take it that in great and extraordinary
of God to such as perform works of charity or mercy to the Saints of God in this life It is a sure and certain reward which shall be most certainly given to them of God neither can they lose or be deprived of it God having promised it unto them he is most true and faithful in keeping promise and withal of absolute power able to perform what he hath promised Use Use To strengthen our faith and hope in this excellent reward promised to such as shew love and mercy to the Saints of God and so to perswade and encourage us the more to forwardnesse in the works of charity and mercy to the Saints of God and to good Christians being assured of this both upon the promise of God and restimony of Christ himself sealed with an asseveration and with his own immediate authority that we shall not lose our reward Therefore let us build upon this Word and Promise of Christ and make sure account to be richly rewarded of God himself both in this life so far as shall be good for us and especially in Heaven with the crown of everlasting life for all the love and mercy which we have shewed here to good Christians Though as yet the reward be deferred and in the judgment of carnal reason we see nothing less than any sign of recompence but all the liberality and kindness we have shewed to the Saints of God seemeth to be utterly lost and cast away yet labour by the eyes of faith to see the reward promised and by assured hope to wait for the obtaining of it in due time In the mean time remember that of the Apostle before mentioned Let us not be weary of well-doing For in due season we shall reap c. Mark 9. 42. And whosoever shall offend one of these little ones c. Octob. 7. 1627. VVE heard in the former Verse how our Saviour commended the practice of love and mercy toward his true Disciples by rpomising an excellent and most sure reward to all those who perform but the least work of charity to such Now in this 42. Verse he doth on the contrary threaten a grievous Judgment or Punishment against such as shall offend any that are good Christians or his true Disciples Where consider 1. The persons against whom this punishment is threatned described by their sinne which they commit and for which they are threatned Whosoever shall offend c. 2. A description of the persons offended which are good Christians or Christ's true Disciples 1. By the name or title given them called little ones 2. By one special property such as believe in Christ 3. The Judgment or punishment threatned against those that shall offend such Which punishment is set forth by a comparison from the less to the greater Compared with the puinshment of such a one as is cast into the Sea to be drowned and that with a milstone about his neck and affirmed to be more grievous It is better for him c. First to clear the meaning of the words Whosoever shall offend The word in the Original Text doth properly signifie to lay a stumbling block before another to cause him to stumble or fall and so to hinder him from going on in his way Now from hence it is borrowed and applyed oftentimes in Scripture to such as do use any means whereby to hinder or discourage others in their Christian course Which is done two wayes 1. By evil example of life giving occasion to others of stumbling or falling into sin and so hindring them in their Christian course and in the way unto eternal life and salvation either by doing things unlawfull or by abuse of liberty in things indifferent Rom. 14. 13. Judg this rather that no man put a stumbling block or an occasion to fall in his brothers way So 1 Cor. 8. ult If meat do make my brother to offend or scandalize him c. 2. By any external wrongs injuries or abuses offered to others in word or deed whereby they are offended hindred or discouraged in their Christian course And in this latter sense we are to take the word offend in this place Sic Maldonat Musculus Winkelman Chrysost Enthym c. That this is the meaning may appear by the opposition which is between these words of our Saviour and those which went before in the former Verse For having promised reward to such as shew love to good Christians now on the contrary he threatneth Judgment against such as offer wrong or injury to such But more plainly this opposition is expressed Matth. 18. 5 6. One of these little ones This is not to be understood of children in age but of such good Christians or true Disciples of Christ as do resemble little children in the grace of true humility or lowliness of mind So before Verse 37. And this to be the meaning appears by the words following in that they are said to be such as believe in Christ which cannot be said properly of little children in age who wanting knowledg and discretion are not capable of actual faith though they may have a seed of faith wrought in them secretly by the Holy Ghost Quest Quest Why doth our Saviour here mention this property of humility c. Answ Answ 1. To commend it the more 2. Because he knew that the humility of his disciples would expose them to contempt and injuries That believe in me That is do not onely believe me to be the true Messiah and Saviour of Mankind but also do by true faith rest and rely upon me for eternal life and salvation This is added to set forth the dignity and excellency of Christ's true Disciples and so to aggravate the sin of such as should contemn or abuse them It is better for him that a milstone were hanged c. For the better understanding of these words we must know That St. Hierome writing upon that place Matth. 18. 6. doth observe That it was a custome among the ancient Jews to put some Malefactors to this kind of death viz. to â—ye a great stone about them and so to drown them in the water And the like punishment was in use also among the Grecians as Casaubon observeth out of Diodorus Siculus and Athanasius for they used to put some Malefactors into a Vessell of Lead and so to cast them into the water and drown them Casaub Annot. in Matth. 18. 6. This being so it is very probable that our Saviour here alludeth to this kind of punishment used for great offenders either among the Jews or other Nations and his purpose and meaning is by this bodily punishment inflicted upon malefactors in those times to set forth the grievousnesse of the sin and of that eternal Judgment and punishment in Hell which shall be inflicted of God upon such as do offer wrong or injury to good Christians It is better for him c. That is if he should have a milstone hanged about his neck and so be
drowned in the Sea this punishment should be much more easie and tolerable for him than that which he shall suffer in Hell for the sin of offending any good Christian c. See Jansen and Luke 17. 2. Now followeth the Instructions 1. From the persons threatned Whosoever shall offend c. Observ Observ It is a very haynous and grievous sin for any to offend or scandalize good Christians or the true Saints and Servants of God by offering any outward wrong or injury unto them in word or deed Our Saviour threatneâ—h a grievous punishment to be inflicted upon all such even eternal punishment of soul and body in Hell being far more grievous than any bodily punishment or temporal death whatsoever which shews the grievousnesse of this sin of giving offence to the true Saints and servants of God or of Christ Jesus by offering any wrong or injury to them in word or deed Therefore Matth. 18. 7. a Woe is denounced by our Saviour against such as are the cause of such offences or scandals against good Christians And Verse 10. of the same Chapter he gives a caveat to take heed of despising his little ones that is of shewing contempt of any humble Christians that are his true disciples by offering any wrong or abuse to them to shew how great a sin it is so to do Therefore also Psal 105. 14. It is said The Lord did reprove even Kings for the hurt and wrong they did unto his Saints and that he charged them not so much as to touch his anointed c. to shew how great a sin and offence to God it is to offer wrong to such Reas 1 Reason 1. To offer wrong or injury to the Saints of God is to offer injury to the Lord himself whose servants they are Zach. 2. 8. He that toucheth you toucheth the apple of his eye So 2 King 19. 22. Sennacherib in reproaching Hezekiah is said to have blasphemed against God himself And Act. 9. 4. Christ chargeth Paul before his conversion to have persecuted Him in persecuting his Saints Reas 2 Reas 2. We are commanded in Scripture to shew speciall love to the Saints of God above all others Gal. 6. 10. Let us do good to all but especially to the houshold of faith Therefore on the contrary to do hurt to such or to offer wrong and injury to them must needs be a grievous sin Vse 1 Use 1. See the wickedness of such as make but leight of this sin of offending the Saints of God or good Christians by wrongs or abuses offered to them in word or deed or both Some are so profane as to make it their pastime or sport to speak or do evil to the Saints of God to reproach and slander them to jest and mock at them and to call them by reproachful names Prov. 10. 23. It is a sport to a fool to do mischief c. But it will be no matter of sport when such shall give account to God for this sin of abusing and scandalizing his Saints and servants when God shall enter into Judgment and cast them to Hell for it Use 2 Use 2. For admonition to every one to fear and take heed of this haynous sin of offending the Saints of God and good Christians by any outward wrong or injury offered to them in word or deed yea though it be in the least measure though it be but by an evil word spoken against such much more take heed of hurting or abusing such in deed Take heed of shewing any hatred or enmity against the true Saints and servants of God Take heed of molesting troubling persecuting them by word or deed Take heed of speaking or doing any thing against such unjustly whereby to vex and grieve their minds and so to discourage and hinder them in their holy and Christian course of life Remember what a grievous sin it is thus to offend and scandalize the Saints and servants of God and so to hinder or discourage them in well-doing by any wrong or abuse offered to them in word or deed As it is a great sin to give just offence or scandal to any by offering wrong or injury to them or abusing them any way so especially to give cause of offence to the Saints and Servants of God and to good Christians of all offences and scandals this is the greatest and worst kind and therefore most of all to be feared and shunned 1 Cor. 10. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God A grievous sin it is to offend and discourage any in well-doing by offering wrongs or abuses to them but especially to do this to the Church of God that is to his true Saints and Servants c. especially such as are eminent for Graces or special instruments of Gods glory as Ministers c. This is a most hainous and grievous kind of offence and scandal Therefore fear and take heed of it by all means Consider that the wrongs and injuries done against the Saints of God are done against God and against Christ himself and so he taketh them Consider also how we are bound in Conscience to love and honour such in highest degree above all others and therefore to give offence to such by any wrong or abuse offered them in word or deed must needs be a hainous and grievous sin before God therefore see we be not guilty of it And to this end take heed of contemning or despising the Saints and Servants of God in our hearts lest this contempt grow to dislike or hatred and so break forth outwardly into open scandalls and offences against such in word and deed Resist the beginnings of this sin this is the way to be kept from it Mark 9. 42. And whosoever shall offend one of these little ones that Believe in me it is better for him that a Milstone Octob. 14. 1627. were hanged about his neck c. NOw follow the persons against whom this sin is said to be committed viz. good Christians described 1. By the name or title given them they are called little ones 2. By special property such as Believe in Christ Of the first One of these little ones Observ 1 Observ 1. It is not said whosoever shall offend these little ones but Whosoever shall offend one of these c. We learn That it is a great sin before God to offer wrong or injury and to give cause of offence to any one of his true Saints and Servants yea though it be the least or meanest of them Matth. 18. 10. Take heed that ye despise not one of these little ones c. Use Use This doth serve further to aggravate the sin of offending or giving cause of scandall to the Saints of God in that the Lord doth accompt it so great a sin to offend or wrong but one good Christian or true Servant of his How much greater sin is it then to give offence or to offer wrong to
cutting off occasions of sin though never so near or dear to them More particularly in the words there are three things to be considered 1. The admonition it self If thy hand or foot offend thee cut them off If thy eye offend thee pluck it out 2. The reason enforcing the Admonition in these words It is better for theâ— to enter into life or into the Kingdome of God maimed halt and having but one eye then having two hands two feet and two eyes to go to Hell and be cast into the fire that shall never be quenched 3. A further description of the punishment and torment of the damned in Hell 1. By the grievousness of it being compared to fire and to the gnawing of a worm 2. By the continuance of it being everlasting in that it is said their Worm dyeth not c. Of the first I have formerly spoken viz. the Admonition it self In part also of the Reason inforcing it which is twofold or hath two parts or branches The first is taken from the great good and benefit which is like to come of the carefull removing and cutting off such occasions of sin as are most dear to us in that this is a means to help and further us towards the attainment of everlasting life the greatness of which benefit is amplified by comparing it with the lesser benefit of enjoying those things which are dear to us in this life and preferring it before the same Better to enter into life then to enjoy both hands feet eyes c. The second is taken from the contrary hurt and danger like to ensue if we be not carefull to cut off such occasions of sin as are most dear to us We shall be in danger to go to Hell or to be cast to Hell into the fire unquenchable the greatness of which evill and danger is also amplified by comparing it with the lesser evill of losing or being deprived of such things as are most dear to us in this life as one of our hands feet c. Better it is for thee to be maimed halt or to want one of thy eyes then to go to Hell c. The meaning of the words was before shewed I have also spoken of such points of Instruction as do arise from the first part of the Reason Now follow the Instructions from the second branch of it Observ 1 Observ 1. In that our Saviour saith It is better to be deprived of one of our hands feet or eyes that is of things most dear to us in this life then to go to Hell c. We are taught that there is an estate and place of torment and punishment appointed for the wicked and Reprobates to suffer after this life ended This is here presupposed that there is a Hell and a fire unquenchable into which the wicked shall be cast after this life Matth. 25. 41. Depart ye cursed into everlasting fire prepared for the Devill and his Angells Esay 30. ver ult Tophet is ordained of old c. It signifies literally the Valley of Hinnom near to Jerusalem where Idolaters used to burn their Children in Sacrifice to Molech but Mystically it is put for the place and state of Hell torments and this place and state is said to be ordained of old c. to shew the truth and certainty that there is such an estate and place of torments after this life for the wicked Luke 16. 23. The rich Glutton after death was in Hell torments Now where this place of eternal torments after this life shall be whether in the Earth or Ayre c. seeing it is not expresly taught in Scripture we are not curiously to enquire but in stead hereof to be especially carefull so to live in this World that we may not come unto that place of torment after this life but may escape and be delivered from it In the mean time it is enough for us to know and be assured by the Word of God that there is such an estate of torment appointed for the wicked after this life though we cannot determine of the particular place where they shall suffer it Vse Use To convince such profane Atheists who deny this truth touching the punishment and torments of Hell prepared for the wicked after this life Such Atheists there are many to be found who though they confess in words that there is a Hell and estate of torments for the wicked and reprobates after this life yet deny it in heart and shew that they deny it by their manner of life and conversation living so profanely loosly and wickedly without fear of God or reverence of man as if there were no Hell or place of torment and punishment for sin to be feared or suffered by them or others after this life Like the old Sadduces who denyed the Resurrection and held there was neither Angell nor Spirit c. So these live as if they did Believe no Resurrection of the wicked to condemnation after this life nor any Devills or Hell to torment and punish them for their sins But these shall hereafter know and feel by wofull experience that there is indeed such a place of Hell-torments prepared for all ungodly and wicked livers if they do not speedily turn to God by Repentance Observ 2 Observ 2. In that our Saviour useth this reason to move Christians to cut off and remove from themselves the occasions of sin because otherwise they are in danger to go to Hell or to be cast into Hell torments Hence we learn how fearfull and dangerous a thing it is for Christians to retain and keep unto themselves such things as are or may be occasions of sin to them and not to remove and separate them far away from themselves By this means they bring themselves â—nto danger of Hell fire and to be cast into those eternal torments of the wicked and Reprobates after this life This our Saviour here implies when he sayes It is better to be maimed halt c. That is to suffer loss of things most dear to us if they be occasions of sin to us then with the retaining and keeping of these to go to Hell This shews that such as will not seperate from themselves such things as are occasions of sin but will rather retain and keep them still unto themselves do by this means bring themselves in danger of Hell fire Thus Judas by retaining his â—ast of coveâ—ousness which was the main cause and occasion of his other sins brought himself into danger of hell and was actually thrown into it Rom. 8. 13. If ye live after the flesh ye shall dye If ye retain and cherish your sinful lusts c. Reason Reason Such as do not remove and put from them those things which are or may be occasions of sin unto them do hereby lay themselves open to the temptations of sin and Satan and so being in danger of falling into sinne they are by consequent in danger of falling into hell or of being
Marriages are first made in heaven See this also in the marriage between Boaz and Ruth Here note That when we say God is the Author of the marriage-union this is to be understood only of the union between such persons as are lawfully and rightly joyned in marriage according to Gods Ordinance at least in regard of the substance of that which God in his Word requireth in a lawfull marriage For otherwise if any be joyned in marriage in unlawful manner or by unlawful means as without consent of Parents or with such as are within the degrees of kindred forbidden Levit. 18. or by any other unlawful means God doth not joyn them together But in all lawful marriages it is God that doth joyn man and wife together Vse 1 Use 1. See by this the dignity of the married estate in that God himself is the Author and efficient cause of it and of that near union which is between man and wife in that estate But of this before Verse 6. Vse 2 Use 2. See how great a sin it is for any to break or dissolve this union between man and wife or to give cause or occasion hereunto as by the foul sin of adultery or by ministring matter of strife and debate between man and wife whether this be done by the married couple themselves or by others This is to divide those whom God himself hath joyned and so to sin directly against the Ordinance of God Let every one therefore take heed they be not guilty of this sin Use 3 Use 3. Seeing it is God that joyneth man and wife in the married estate This should teach married couples to look at God's hand and providence in their marriage and in the uniting and joyning of them therein often considering and remembring who it was that brought them together at first and drew their affections one to the other and gave success to the means used for the accomplishment of the Matrimoniall conjunction between them that so this consideration may be a means more and more to unite their hearts in true marriage love and to cause them to shew their love by all fruits of it as by bearing with each others infirmities c. and by doing all Marriage-duties one to the other more conscionably To this end they are often to remember that they were not joyned together by chance c. Use 4 Vse 4. See how fit for such as intend and desire to enter into the married estate first to seek unto God by prayer both that he may direct them to such parties as are fit for them to be joyned with in marriage as also that he may unite their affections c. So Abraham's servant Gen. 24. 12. Prov. 19. 14. A prudent wife is from the Lord So is a prudent husband also Use 5 Use 5. This may comfort married persons against the troubles incident to the married estate In that he who hath joyned them together in that estate and called them to it will enable them to bear and go thorow the troubles and difficulties of it and not only so but sanctifie all unto them causing them to work for their spiritual good and to further them to heaven which should therefore cause them with patience contentedness and chearfulness to bear those troubles c. Doctr. 2 Doct. 2. That it is not in the power of man to untye or dissolve that union which God hath made betwixt man and wife in the married estate Our Saviour here gives a general Precept and warning that no man should presume to do it to shew that it is not in mans power only God himself who maketh this union can dissolve it either by the death of one or both of the married parties or in the case of adultery by giving liberty to the innocent party to be separated from the other by divorce and to marry with another Vse Use To confute the Papists teaching That it is in the power of the Church that is of the Pope as they mean it to dissolve the marriage bond betwixt man and wife in some cases and that out of the case of adultery for in that case they hold that the marriage bond is not dissolved As for example If the husband or the wife after marriage do make a religious Vow as they call it that is to say a Vow of perpetuall continency or that they will live a Monastical life in this case they hold That by reason of such a Vow made the Church or the Pope hath power to make void the marriage bond between husband and wife Vide Concil Trident. Sess 24. Can. 4. et 6. Herein the Pope discovereth himself to be that Antichrist foretold by the Apostle 2 Thess 2. 4. not only in equalling himself with God but exalting himself above God For God hath not any where in his Word dispensed with the separation of man and wife and dissolution of the marriage bond except in the case of adultery but the Pope doth dispense with it for other causes and not for adultery See how contrary he is to God Vide Bellarm. de Monachis lib. 2. c. 38. Doctr. 3 Doctr. 3. In that our Saviour speaks generally here not only of man and wife but of all other persons and things which God hath joyned together that man ought not to separate them hence we learn That it is a sin not only to separate man and wife being joyned of God in the married estate but also to separate any other persons or things whatsoever which God hath appointed to be joyned together For example It is a sin in any to separate between Christian brethren or friends c. by causing strife and debate between them One of the seven things which God in speciall manner hateth Prov. 6. 19. Him that soweth discord among brethren So also it is a sin to separate any of those things which God hath joyned and will have to be joyned together For this is to transgress the general Rule and Precept here delivered by our Saviour That what God hath joyned man may not put asunder Now there are many who are guilty of this sin of separating the things which God hath joyned 1. The Papists in separating the God head from the Manhood of Christ in the Office of Mediation holding him to be Mediator only according to his humane nature c. Also in separating the bread from the wine in the Lords Supper 2. Many also among our selves in our own Church do sin against this Rule of our Saviour For example Such as do separate good works and holy life from the profession of faith which God hath joyned Contrà Jam. 2. Such as separate Justification from Sanctification or forgiveness of sins from repentance which God hath joyned perswading themselves that their sins are forgiven and themselves justified though they live in sin c. Such also as do separate refraining of evil from doing of good in the practice of repentance Contra Rom. 12. 9. Such as do
might from thence take occasion to reprove their ambition and to teach them humility as he doth afterward Observ Observ We are not rashly to tye our selves by promise to do things at the request of others before we know what they are good or evil as Herod Mark 6. Mark 10. 37. They said unto him Grant unto us that we may sit one on thy right hand and the other April 26. 1629. on thy left hand in thy glory Verse 37. THe particular offering of their sute unto Christ Grant that we may sit on thy right hand c. Their meaning is that they might have the two highest places of honour and dignity next unto himself Their speech is borrowed from the custome of earthly Princes who use to set those on their right hand or on their left whom they will honour with the highest dignity next to themselves And the occasion of this their sute seems to be that promise which our Saviour had made to them and to the rest of the 12 Disciples but a little before as may appear Matth. 19. 28. where he promised that they who had followed him in this life should hereafter at such time as he should be advanced to the throne of his glory sit with him also upon twelve Thrones c. In thy glory Or in thy Kingdom as it is Matth. 20. 21. that is at such time as thou shalt be advanced to the glory and majesty of that Kingdom of thine which thou hast heretofore told us of and shalt be in actual possession of it Here note that by this Kingdom and Glory which they speak of they understood an earthly or temporal Kingdom of this World or at least such a Kingdom as should be administred after an earthly manner and should be accompanied with such outward glory and prosperity as the Kingdoms of this world are wont to be Of such an earthly and temporal Kingdom of Christ these two Disciples together with the residue of the twelve still dreamed and did fancy it to themselves not understanding as yet the nature and quality of Christs Kingdom by reason they were tainted with the common Errour of the Jews who supposed the Kingdom of the Messiah promised to be an earthly Kingdom c. That this is the meaning of these two Disciples in this place may appear partly by their words and manner of speaking in that they desire they might sit with him in his Kingdom one at his right hand c. And partly by our Saviour's answer to this their Petition whereof we shall hear afterward Now here is something commendable and something discommendable in these two Disciples Commendable it is that they do believe and acknowledg Christ's Kingdom and Glory whereof he had told them notwithstanding that they did not yet see it but the contrary rather in that he lived as yet in a mean and base estate Discommendable it is in them 1. That they are ignorant of the quality or kind of Christ's Kingdom supposing it to be an earthly or temporal Kingdom c. 2. That they do ambitiously desire and seek after the highest places of honour above their fellow-Disciples c. Now follow the Instructions 1. From that which is Commendable in them Observ Observ It is the property of true faith to believe things invisible such things as are not seen or discerned for the present with bodily eyes no nor yet by the eyes of natural reason but are rather contrary to the same These two Disciples did by faith believe Christ's Kingdom and glory though they did not yet see it but the contrary Heb. 11. 1. Faith is the evidence of things not seen It causeth us to rest upon the bare Word of God for the accomplishment of all things which he hath spoken or promised though for the present we do not see the same Thus Abraham did believe he should have seed in his old age though he saw it not but the contrary Rom. 4. Use 1 Use 1. See the excellency and necessity of true faith and how great use we have of it especially in time of distress and tryal and when God doth delay the accomplishment of his Word and Promises as he doth often c. Then faith doth assure us of those things which we cannot see for the present it makes things to come present to us in regard of certainty For example the resurrection of our bodies after death eternal life in Gods Kingdom deliverance out of present troubles c. Therefore as the Apostle sayes of Patience Heb. 10. 36. that we have need of it so may it be said of Faith c. Vse 2 Use 2. By this learn to examine what true faith we have Canst thou believe things which are invisible such things as thou canst not for the present see with bodily eyes nor with eyes of natural reason but are rather against reason and sense Canst thou rest on the Word and Promise of God when thou seest nothing less than the accomplishment of it yea when thou seest the contrary when all things for the present seem to be against it Canst thou believe comfort and deliverance out of trouble when thou seest it not Canst thou believe health in sickness life in death c Canst thou believe and rest on Gods Promise for pardon of thy sins when for the present thou canst not feel the same but thy sins lye heavy on thy conscience Canst thou believe Gods favour when he seems for the present to be angry with thee c. This shews true faith to be in thee which is the evidence of things not seen c. Therefore labour for this property and practice of Faith to find and feel it in thy self 2. From that which is evil and discommendable in these two Disciples Observ Observ In that they shew themselves ignorant of the nature and quality of Christ's Kingdom c. we may see That ignorance in some Points of Faith may stand with sanctifying grace in the Saints of God in this life at least for a time c. See before Chap. 8. 32. and Chap. 9. 10. Use Use For the comfort of such Christians as are but weak in knowledg as yet and to seek in many necessary Points of Doctrine revealed in Scripture if this be not wilfull ignorance but rather simple for want of the means of knowledg oâ—â—or want of time they being but newly called and converted then no cause is there for them to be discouraged hereat for such ignorance may stand with true sanctifying grace and with the truth and power of Religion in their hearts as it did in the Apostles themselves and other Disciples of Christ for a time Only they must not rest in this ignorance or allow it in themselves but be humbled for it and use the means to grow in the knowledg of God's Will praying him to enlighten them c. Mark 10. 37 That we may sit one on thy right hand and the other on thy left hand c.
May 3. 1629. Observ 2 Observ 2. THat Ambition or the inordinate desire of Worldly Honour and Dignity unfit for us is a sin very natural unto all men even to the Saints of God and if to them much more to others Now that it is natural to the Saints of God so far forth as they are carnal we may see in Christ's Disciples They were tainted with this sin as we see here in these sons of Zebedee and both in them and the rest of the Disciples at other times See before Chap. 9. 34. So Aaron and Miriam Numb 12. 2. they shewed their ambition in seeking to be equal in dignity with Moses Yea our first Parents c. Examples of it in wicked Absalom Haman the Pharisees Diotrephes 3 Ep. Joh. 9. verse That which the Apostle sayes of Diotrephes is true of us all by Nature who are all Diotrepheses The causes of this natural sin and corruption in us are these 1. Pride and high-mindedness c. 2. Self-love seeking our selves without respect to the good of others Vse Use See how needful for us every one to resist and strive against this corruption and sin in our selves seeing it is so natural and cleaveth so close even to the best c. The more natural this lust of ambition is to all the more must every one of us labour to resist it in our selves Hebr. 12. 1. we are bid to cast off or lay aside the sin that hangeth so fast on c. such a sin is this of ambition and desire of worldly honour and advancement above others Labour we then to shake off this sin Remedies against it 1. Resist and take away the causes of this sin as pride self-love which are also so natural and stick so close to every one of us c. On the contrary labour for true humility and self-denyal shewing this humility by preferring others before our selves and being more forward to give honour than to receive it Rom. 12. 10. In giving honour prefer one another See Psal 131. 2. Consider the danger of this sin of Ambition being an enemy and hinderance to faith yea such a sin as cannot stand with faith Joh. 5. 44. How can ye believe c. It is also the cause of other hurtful and dangerous sins as of wrath strife and envy Gal. 5. 26. Let us not be desirous of vain-glory provoking one another and envying one another Besides many other sins which are occasioned by this sin as covetousness unjustice fraud lying dissembling flattery c. For these are the common practises of such as are ambitious and seek to climb to high honour c. 3. Consider what our Saviour Christ saith Matth. 23. 12. Whosoever shall exalt himself shall be brought low and he that shall humble hemself shall be exalted 4. Consider the vanity of all worldly honour how unprofitable and uncertain c. 1 Joh. 2. 17. The world pâ—sseth away and the lust of it Examples in Haman Nebuchadnezzar and Herod Mark 10. 38 c. But Jesus said unto them Ye know not what ye ask c. May 10. 1629. NOw followeth our Saviour's answer to the Petition of the two Disciples together with further conference between them His answer is twofold 1. More brief and obscure ver 38. 2. More full and plain ver 39 40. Of the first His more brief and obscure answer consisteth of two parts 1. An Admonition or reproof of them for their ignorance shewed in preferring that suite to him in these words Ye know not what ye ask 2. A Question which he demands of them the better to convince them of their ignorance and rashness in making that suite unto him in these words Can ye drink of the Cup c. The Question is touching their partaking with him in his sufferings Whether they were able and fit to suffer the same or the like c Ye know not what ye ask These words are uttered by our Saviour in way of Admonition and Reproof of the two Disciples and their Mother for their fault and sin which they were guilty of in preferring such an unfit Petition to Christ as they did And by these words our Saviour doth discover to them the cause or ground of their offence viz. their ignorance folly and rashness in that they did not know or not duly consider either the nature and quality of Christ's Kingdom and Glory that it was wholly spiritual and heavenly and not earthly or temporal such as the Kingdoms of this World are neither did they know or consider duly their own estate and condition which they were called unto in this this World which was rather to be abased by suffering much affliction than to be advanced to worldly honour c. Therefore they asked they knew not what that which was unfit for them to desire and for him to grant And this he urgeth as one reason of his denying their suite Observ 1 Observ 1. The Duty of such as have charge of others Souls carefully to admonish and reprove those of their charge when they do offend and are faulty c. Observ 2 Observ 2. In that our Saviour here reproveth two of his best beloved Disciples c. Learn that such as have a calling to reprove sin in others must not herein spare their nearest or dearest friends c. See both these points before chap. 8. 32. Observ 3 Observ 3. Ignorance of the will of God in those things which we ought to know is one great and usual cause of errour and sin in practise The ignorance of these two Disciples touching the nature of Christ's Kingdome c. was the cause of their errour and sin committed in putting up this ambitious sute to Christ Matth. 22. 29. Our Saviour sayes to the Sadduces Ye do err not knowing the Scriptures c. Hence it is that where ignorance reigneth there usually other gross sins do reign Hos 4. 1 2. No knowledg of God in the Land Therefore by swearing and lying and killing c. they break out c. Ephes 4. 18. The Gentiles having their cogitations darkned and blinded with ignorance gave themselves over to commit sin with greediness Use 1 Use 1. See the dangerous estate of ignorant persons which have no competent knowledg or understanding of the will of God revealed in his Word Their lives must needs be profane and tainted with gross sins and experience shews it to be so usually c. Use 2 Use 2. To stir up all sorts to labour for sound knowledg of the will of God revealed in his Word that by this means we may be the better preserved from erronious and sinfull practices To this end search the Scriptures c. Joh. 5. 39. and let the Word of God dwell in us richly c. Col. 3. 16. Observ 4 Observ 4. In that our Saviour urgeth this as one reason why he denyed their sute because they asked they knew not what viz. that which was unfit for them c. Hence gather
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
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
And â—his shews he did well observe and took special notice of the words of Christ Observ Observ The diligence of Peter in observing the words of Christ's cursing the Fig-tree and so readily remembring them now c. And this was the manner of the Disciples especially of Peter to be diligent observers of the words and actions of Christ c. Matth. 26. ult Peter remembred c. Luke 24. 32. This may teach us the like diligence in observing the words of Christ set down in Scripture and the doctrine taught by his Ministerâ— that so we may call it to mind afterward and make use c. We must not be forgetfull hearers of the Word of Christ as many are c. Jam. 1. 23. but diligent observers of what is taught Luke 2. 19. Act. 16. 14. See Heb. 2. 1. 2 Tim 2. 7. Here followeth the manner of Peter's speaking to our Saviour 1. Reverently calling him Master But I will not insist on this 2. By way of Admiration at the sudden and miraculous withering of the Fig-Tree This is implyed by the word Behold Observ Observ It is good for us to be moved with admiration at the great and extraordinary works of God which we see or take notice of at any time The Disciples of Christ used to admire and wonder at the Miracles of Christ when they saw them so also did the common people oftentimes yea to be astonished at them as we read in the Evangelists And though all that admired his Miracles did not profit by them yet this admiration and astonishment was not evil but good in it self And therefore it did sometimes make way to further profiting by the Miracles of Christ stirring up those who were thus astonished to glorifie God and to believe in Christ So before Chap. 2. 12. when the people saw the Miracle of healing him that had the Palsie they were amazed and glorified God This shews that it is a good thing in it self to be moved with admiration at the great and extraordinary works of God when we see them wrought or hear of them or any way take notice of them Only we must take heed we do not rest in this alone that we can be affected with admiration of Gods great works for so are many hypocrites but withall labour to make a holy use of such works of God being moved by them to believe his Word and Promises to fear and serve him by obedience to glorifie his Name to make conscience of sin c. Use Use For Reproof of such as lightly passe over the great and extraordinary works of God and are not moved with any astonishment or admiration at the greatness and excellency of them much less do they make any holy or religious use of them A â—ign of great profaness and hardness of heart The sin of those Epicures Esay 5. 12. who rise early to follow drunkenness c. and give themselves to musick and feasting but they regard not the work of the Lord nor consider the operation of his hands Now followeth the matter it self with which Peter acquainted our Saviour viz. the sudden and miraculous drying up of the fig-tree by the roots upon his cursing of it The fig-tree which thou cursedst c. Observ In that Peter and the other Disciples being as yet ignorant and unresolved about the cause or reason of this Miracle and about the purpose and meaning of our Saviour in working the same do go to Christ their Master and acquaint him with the matter thereby to give him occasion further to teach and instruct them in that which they doubted of hence gather what we are to do when we feel ignorance or doubtings and when we are to seek and unresolved in any matter which concerneth us nearly to know especially in matters of Religion which concern Gods glory and our spiritual edification We must seek to Christ Jesus our Lord and Master who is the great and principal Prophet and Teacher of the Church for instruction and resolution Thus did his Disciples when he lived on earth with them when they were ignorant or doubtful in any matter they propounded their doubts to him asked counsel and sought further instruction from him So ought we now to seek to Christ being in Heaven for instruction and resolution in those things which we are ignorant or doubtful in propounding our doubts to him c. Matth. 17. 5. Quest Quest How are we to do this seeing he is now so far distant in place from us c Answ Answ 1. We are to seek to his Word by diligent reading meditation and study of it Joh. 5. 39. Search the Scriptures c. for they testifie of me Make the Word of God our Counsellor as David Psal 119. 24. The Prophets and Apostles knew the Mind of Christ 2. Seek to the faithful Ministers of Christ for instruction and resolution in our doubts c. Attend upon their publick Ministery and seek to them in private also upon all occasions c. Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law of God at his mouth 3. Seek to Christ by prayer for his Spirit to enlighten our minds and to teach us in those things which we are ignorant or doubtful in He only hath the Key of David who openeth and no man shutteth c. Rev. 3. 7. Thus are we to go and seek to Christ for instruction and resolution in those things which we are ignorant or doubtfull in and this is the best and onely way to attain to knowledg and resolution in our doubts Vse Vse See the cause of so much ignorance in many amongst us and of such grosse errours in judgment and practice It is because they use not the means for further knowledg and instruction in those things wherein they are yet ignorant doubtful or unresolved They seek not to Christ by consulting with his Word and Ministers nor by daily and earnest prayer Some are ashamed to bewray their ignorance in coming to ask counsel or to seek instruction from their Pastors and Ministers in private And so being ignorant they remain ignorant still Others think they have knowledg enough already and are able to resolve themselves c. When alas they are full of ignorance and errours both in judgment and practice And one main cause thereof is their carelesness in seeking to those upon whom they should depend for instruction and resolution in their doubts and cases of conscience which they are ignorant or unresolved in Others can find no time to seek to Christ that is to his Word and Ministers for instruction and resolution in their doubts c. they are so taken up with following the world or with running after carnal delights and pleasures that they have no leisure to study the Scriptures or to repair and seek to their Pastors and Teachers in private for instruction c. They can find time for all other matters for â—â—atters of far less
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and â—ely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things â—o far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâ—tick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâ—k of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
and difficult yea miraculous and wonderful above the power of nature so far forth as God shall call them to do such things Whosoever shall say to this Mountain Be thou removed c. He shall have whatsoever he saith 2. The condition required as the means whereby they shall come to be thus enabled for performance of such great and miraculous works viz. Faith or Confidence of Heart whereby they must believe and rest perswaded that the work or action which they undertake shall be effected He shall not doubt in his heart but believe that those things he saith shall come to passe Now followeth the Instructions And first to speak of the words as they are to be understood of the Apostles and other special Believers who had the gift of Miracles in the Primitive Church Observ 1 Observ 1. In that our Saviour here promiseth to his Apostles the power or gift of Miracles that is assureth them that this power which was before conferred on them as we heard Chap. 6. 7. should be continued to them for time to come We may first Observe one Priviledg of the Apostles above other ordinary Pastors and Ministers of the Church in these times They had the power and gift of Miracles and could exercise the same to confirm their Doctrine Which power and gift ordinary Ministers of the Church have not This was one main difference between the Calling and Office of the Apostles and the Calling of ordinary Pastors of the Church And this gift of Miracles was necessary in those times of the Apostles for the better confirmation of the truth of the Gospel when it was first preached that being thus sealed from Heaven as it were by the Miracles of Christ and his Apostles it might be the sooner believed and embraced Whereas now in these times there is not the like use of Miracles because the truth of this Doctrine of the Gospel hath been so long ago sufficiently confirmed by those Miracles of Christ and his Apostles and therefore that extraordinary power and gift of Miracles which was but for a time hath ceased in the Church long ago This makes against Papists who require Miracles of us still c. and hold it to be a mark of the true Church Note further 1. That though the Apostles had this power and gift of Miracles yet they had it not neither could they exercise it at all times or whensoever they pleased but then only and so often as was expedient for Gods glory and for necessary confirmation of the doctrine taught by them Sometimes also their own unbelief hindered them in the exercise of this gift as we see Matth. 17. 20. 2. Note also That this power of working Miracles was not only given to the Apostles but also to some other Believers in that first Age of the Church as may be gathered from Mark 16. 17. These signs shall follow them that believe In my Name shall they cast out Devils c. The same also may be gathered by the manner of our Saviour's speaking in this place in that he speaks generally Whosoever c. to shew that this promise was not to be restrained to the Apostles only but to be extended also to other Believers in those times Observ 2 Observ 2. From the Condition of this promise in that our Saviour requireth faith in his Disciples and others who were to be partakers of the gift of Miracles hence we learn How and by what means the Apostles and other Believers in the Primitive Church came to be partakers of the gift of Miracles and to have power to exercise the same namely by means of faith by believing in God and resting on his power to enable them hereunto And hence it was that sometimes they could not work Miracles for want of faith as we heard before Matth. 17. This also shews that when they did work Miracles it was not by their own power but by the power of God and of Christ which they apprehended by faith and herein the Miracles wrought by them differed from those wrought by Christ himself for whereas Christ did work Miracles by his own power as he was God the Apostles and other Believers wrought them not by their own power but by the power of God apprehended by faith See Act. 3. 12 16. Here it followeth To speak of these words and this Promise of our Saviour as it is to be understood of all Believers as well as of the Apostles c. And first of the matter it self which is here promised viz. That Believers shall have power and ability to do great and difficult works so far forth as they shall be called of God to undertake and do them 2. Then of the Condition or means Faith c. Of the first Whosoever shall say to this Mountain Be thou removed c. Thar is Whosoever shall by a calling from God undertake or go about to do any great and difficult work which may seem as hard or impossible as the removing of a Mountain he shall have power to effect it yet not of himself but by the power of God in whom he believeth and upon whose power he resteth by faith Here two Points of Instruction 1. That true Believers and good Christians must make accompt to be called of God to the performance of great and difficult works impossible to Nature c. 2. That as God doth call Believers to the doing of great and difficult works so he will enable them with power from himself to do such works Of the first Our Saviour presupposeth it here that Believers shall be called of God to the undertaking and doing of great and difficult works such as are above and beyond the power of nature and as hard and impossible to flesh and blood as the removing of a Mountain c. such great and difficult works may a Christian be called of God to perform yea every Christian is actually called of God to the performance of such hard and difficult works so soon as he is called to believe and to be a Christian For example a Christian is called to deny himself and to take up his Crosse and follow Christ which are most difficult works impossible to nature and contrary to it A Christian is also called to the practice of repentance that is to dye unto sin to mortifie his sinful lusts c. a most hard difficult and painful work as hard to Nature as the removing of a Mountain c. Again we are called to obey God in all things which he requireth in all parts of his Will though never so hard and contrary to our Nature c. We are called to contemn the world and to use it as if we used it not yea to be crucified and dead to it c. To forsake all we have for Christ and the Gospel c. All these are most hard and difficult works of duties which yet a Christian and true Believer is called to undertake and to perform and he must indeed
hard to flesh and bloud yea impossible to nature as impossible as to remove a Mountain yet this is thy comfort if thou canst but believe in God and in his power and if thou canst by the same Faith believe and rest upon Christ Jesus the Son of God thou shalt have strength to do all that is required of thee As our Saviour said before chap. 9. ver 23. to the father of the Lunatick Child If thou canst believe all things are possible c. So here though thou be weak in thy self and unable to do the least good work yet there is power enough in God and in Christ and his power is made perfect in weakness Though never so weak in thy self yet strong in the Lord and in the power of his might c. yea further though thy Faith be as yet but weak yet if it be a true Faith it shall strengthen thee and by it thou shalt receive power from God to overcome all difficulties and to do great and wonderfull things so far forth as God shall call thee to performance of them Observ 2 Observ 2. In that our Saviour here opposeth doubting and believing one against the other as contraries see that although doubting may stand with Faith in some degree yet it is not of the nature of Faith but directly opposite unto it even as contrary as fire to water as darkness to light Therefore they are in other places also opposed one against the other as Rom. 4. 20. Abraham staggered not at the promise of God through unbelief but was strong in Faith c. and Jam. 1. 6. Let him ask in Faith and waver not c. To be observed against the Papists who commend doubting and count it humility c. so to believe as to rest in doubt also touching the pardon of our sins and Gods favour c. As on the contrary they count it presumption to believe so as not to doubt of these rules we have a special revelation from God to assure us hereof But if this were so then doubting should be commendable and of the nature of Faith whereas contrariwise it is a sin and most opposite and contrary to true Faith We grant that doubting is alwayes mingled with Faith but it is not of the nature of it but contrary Observ 3 Observ 3. Here also we may see that although true Faith may stand with some kind of doubting yet there is a kind of doubting which cannot stand with true Faith in one and the same heart viz. such doubting or distrust as is yielded unto and not resisted but suffered to prevail in the heart This doubting cannot stand with Faith but true Faith where it is doth exclude all such doubting and unbelief Here that of the School-men is true Fides non exeludit omnem dubitationem sed vincentem Reason Reas True Faith being contrary to doubting cannot but resist it by Prayer and other means yea it doth not onely cause us to resist doubting and unbelief but so to resist as to prevail and overcome it though not at all times for sometimes doubting may have the upper hand in a true Believer yet usually and for the most part at least it will get victory in the end Vse Use See then that where there is no resistance and striving against unbelief but a yielding to it c. there is no true Faith which shews how fearful and dangerous it is for any to harbour doubtings or distrust and to give way to it without resistance On the contrary labour by all means to resist it c. Mark 9. 24. Observ 4 Observ 4. Lastly In that it is said shall not doubt in his heart but believe c. See what is the proper seat or subject both of unbelief and of Faith viz. the heart of man by which we are principally to understand the will and affections Some indeed do place Faith in the mind and understanding which is true in some respect namely so far forth as Faith doth comprehend in it a knowledg and assent of the mind to the truth of those things which we believe Thus it is in the understanding But if we consider Faith as it is an affiance or confidence in God and in Christ and in the Word and promise of God wherein the nature of Faith chiefly stands thus it is in the heart that is in the will and affections most properly Rom. 10. 10. With the heart man believeth unto righteousness c. See Act. 8. 37. and Ephes 3. 17. Mark 11. 24. Therefore I say unto you what things soever ye desire when ye pray believe that ye receive April 11. 1630. them and ye shall have them IN the two former Verses our Saviour exhorted his Disciples to the practice of Faith in trusting or relying upon God for the obtaining of the gift of Miracles and whatsoever else they desired and was needfull for them and withal he shewed them the power and vertue of true Faith that if they could believe they should be able to do great and wonderful things even as hard as the removing of a Mountain Now having thus shewed the power and efficacy of Faith he doth from hence take occasion in this 24th verse further to urge his former exhortation to the practice of Faith and withal takes occasion to speak of Prayer one principal work of Faith and a further means subordinate to Faith for the obtaining of the gift of Miracles and whatsoever else was needfull for them So that as before he exhorted them to the practice of Faith in general so now more particularly he stirs them up to the practice and exercise of Faith in the duty of Prayer shewing also the power and vertue of this Faith in Prayer in that it maketh prayer effectual for the obtaining of those things which Believers do pray for First open the words Therefore q. d. seeing true Faith is of such power and vertue as to do so great and wonderful things even above nature c. I say unto you Here he repeateth again one part of that serious and earnest asseveration used by him before in the former verse avouching the truth of that which he speaketh in his own name and by his own Authority What things soever ye desire when ye pray Whatsoever things ye ask of God in Prayer with desire to obtain them Believe that ye receive them Labour by Faith to be firmly and undoubtedly perswaded and assured that ye shall obtain your requests at the hands of God That ye receive them That ye shall most certainly receive them as if ye had them already The present Tense put for the future to shew certainty And ye shall have them Ye shall certainly obtain your sutes and requests and be partakers of those things which ye so ask of God in Prayer In the words consider four things 1. The ground of the exhortation implyed in the first word Therefore 2. The manner of propounding and urging the exhortation with an earnest and
in it self a decent and reverent gesture and such as had then bin of very ancient use in the Church Observ Observ That though the Word of God do not expresly tye us to any one particular gesture in Prayer for in Scripture we have examples of divers kinds of gestures used besides kneeling and standing yet nevertheless it is fit for us herein to conform our selves to the good and laudable custome of the Church wherein we live so far as that custome is warranted by the Word of God that is to say so far forth as no gesture is used but such as is reverent and decent serving â—o express the inward humility and devotion of our hearts towards God Now the most humble and reveâ—ent gestures of all other and most commended to us in Scripture are kneeling and standing especially kneeling or bowing the knees before God in token of humility c. and therefore this gesture is sometiâ—es put for Prayer it self Ephes 3. 14. which being so it seems most fit for us to accustome our selves to this gesture of kneeling especially in our set and solemn Prayers and the rather because it is the most general custome of our Church and required also by Authority in the publick Prayers of the Church yet so as that it is not unlawfull but lawfull and fit sometimes also to use the gesture of standing or some otâ—er reverent gesture in Prayer so it be without offence of the Church and at such time especially when we cannot conveniently use kneeling Of the second When ye are Praâ—ing forgive if ye have ought c. Doctr. Doctr. A duty required of all Christians when they set themselves to pray or call upon God if they would have their Prayers accepted they must freely forgive such as have wronged or offended them laying aside all malice and grudg with all desire and purpose of revenge against them 1 Tim. 2. 8. Pray without wrath Reasons Reasons 1. Prayer must be made in Faith as we have heard before in the former verse Now Faith worketh by love Gal. 5. 6. and it is the property of love to forgive wrongs and injuries Ephes 4. 32. 2. True Prayer must be joyned with the practice of Repentance for God heareth not sinners Joh. 9. 31. that is such as live in known sin without Repentance Now there can be no true Repentance without forgiveness of such as wrong us Repentance being a forsaking of all sin and consequently of the sin of malice and revenge against others which cannot be without forgiveness 3. One main thing which we are to ask of God in Prayer especially in our set and solemn Prayers is the forgiveness of our sins but this we cannot do with any comfort or assurance to be heard unless we do forgive others that have wronged us This is taught us in the 5th Petition where we pray to God to forgive us as we forgive others c. Quest 1 Quest 1. Is this forgiveness of wrongs required onely at such time as we pray or call upon God and not at other times Answ Answ Yes it is required at all other times whensoever we are wronged but it is in special manner required when we come to God in Prayer to shew 1. That if we have not before freely forgiven our enemies and such as wrong us yet then we must lest otherwise if we come in wrath or malice to pray God do utterly reject our Prayer as abominable 2. To shew that if we have before forgiven others which have wronged us yet we are then and upon that occasion to renew in our selves this practice of love in forgiving others labouring to find and feel it in our own hearts at that time especially Quest 2 Quest 2. How can we forgive wrongs done to us seeing such wrongs are offences against God and he onely can forgive sins Answ Answ In such wrongs consider two things 1. The offence against God and breach of his command This God onely can forgive 2. The injury or offence done to us also either in our body goods or good name And this we may and ought to forgive when we come before God to Pray Quest 3 Quest 3. How far forth are we bound to forgive wrongs and offences when we come before God to pray Answ Answ Simply and absolutely in respect of bearing any malice or grudg or any revengeful mind against such as wrong us Levit. 19. 18. But we are not alwayes bound to forgive in regard of seeking recompence or satisfaction for the hurt oâ— damage done to us in our bodies goods or good name but if it be some great damage which we cannot bear without being much hindred in our outward estate or in duties of our Calling or Gods service we may in this case lawfully seek satisfaction from such as have so wronged us so it be by lawfull means that is to say by help of the lawfull Magistrate and of good humane Laws ordained to this end Alwayes provided that this be done according to the rules of charity that is to say 1. That we do freely forgive the party offending us in regard of any malice or grudg at all against the person yea that we love the person and be ready to do him good 2. That we do not go to law or seek to the Magistrate in the first place but after we have first tryed other more private and gentle means 3. That when we have advantage in Law against him that hath wronged us yet we do not use extremity but practice Christian moderation Phil. 4. 5. Quest 4 Quest 4. Whether are we bound to forgive in case the party offending us do not confess his fault or ask forgiveness c. Answ Answ Yes we must absolutely and freely forgive howsoever though the party shew no remorse for his fault c. Object Obâ—ect Luke 17. 3. If he repent forgive him Answ Answ 1. Some think our Saviour doth not there speak of forgiveness in regard of bearing malice or grudg against the party for this forgiveness is alwayes and absolutely required whether the party offending us do repent or not but of proceeding to the publick censures of the Church against such parties having wronged us that there should be no such proceedâ—ng in case the party shew remorse and humiliation towards us Sic Perk in Matth. 6. 12. Compare the plaâ—e with Matth. 18. 2. If we understand it of forgiveness in regard of bearing grudg of heart then we may so take it that although we are absolutely bound to forgive yet especially and much more if the party offended shew sorrow and repentance Vide Stellam in locum Vse 1 Use 1. See what to think of the Prayers of such as do not forgive such as have wronged them but live in malice wrath or desire of revenge against others and yet come to pray unto God in publick and private such Prayers are so far from being accepted of God and being available to obtain blessings that on the contrary they
c. So are we to receive and imbrace that Doctrine which was Preached by John Baptist while he was on earth and is now left to us written and recorded in Scripture for the substance of it Now the Doctrine of John Baptist was no other but the Doctrine of the Gospel which is the Doctrine of Salvation by Christ the true Messiah consisting of two parts or branches especially which John most urged in his Ministry 1. The Doctrine of Repentance and newness of life Matth. 3. 2. He came Preaching and saying Repent c. and ver 8. To the Pharisees and Sadduces which came to his Baptism he sayes Bring forth fruits meet for Repentance 2. The Doctrine of Faith or of believing in Christ the Messiah Act. 19. 4. John Baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Jesus Christ See also Joh. 1. 7. This being so let us see that we do not onely believe the truth of these Divine and heavenly Doctrines which John Preached but also that we imbrace and yield obedience to the same in life and practice repenting truly of our sins and labouring by true Faith to lay hold on Christ c. Observ 4 Observ 4. The dignity and excellency of the Sacrament of Baptism which John did first administer in that both it and the whole Ministry of John was not from men but from God not from earth but from Heaven as our Saviour here implyeth This proves the Sacrament of Baptism to be of Divine and not of Humane Institution in that John Baptist who was the first Minister of it had his Calling and Ministry from God yea not onely so but he had an extraordinary and immediate Calling from God to bring in that Sacrament into the Church Joh. 1. 33. he sayes the Lord sent him to Baptize with water c. Vse 1 Use 1. To conâ—ute the gross errour of the Papists teaching that the Baptism of John was not the same with the Baptism of Christ himself which was instituted by him Matth. 28. 19. and administred afterward by the Apostles but that they differed in regard of the Author or first institution of them the one being instituted by John the other by Christ himself Sic Bellarm. de Bapt. lib. 1. c. 20. On the contrary we see here that even John's Baptism was from Heaven c. Use 2 Use 2. How great a sin to despise or profane this Sacrament c. Vse 3 Use 3. This must teach us highly to esteem of this Sacrament of Baptism and to shew it by our care and forwardness to present our Children to it as also by our reverent carriage in the Congregation at such times as this Sacrament is to be administred And lastly by our Christian care to make a holy use both of our own Baptism and of the Baptism of others labouring to feel the fruit of it in our selves viz. the work of Regeneration begun in us c. For if it be from heaven that is of Gods institution it is not instituted in vain but to a holy and heavenly end and purpose viz. to seal unto us our Spiritual ingrafting into Christ and to be an effectual means through the Spirit of God to Regenerate us c. Mark 11. 31 32 33. And they resoned with themselves saying If we should say from Heaven he will say June 27. 1630. Why then did ye not believe him But if we shall say of men they feared the people for all men counted John that he was a Prophet indeed And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither do I tell you c. WEE have heard before of the question moved by the chief Priests Scribes and Elders to our Saviour concerning his Authority and how he answered them at first not directly but by putting another question unto them touching the Baptism or Ministry of John Baptist Whether it were from God or from men c. Now in the next place the Evangelist mentioneth the effects or consequents which followed hereupon viz. upon our Saviours putting the foresaid question to them The consequents are three 1. Their reasoning together about the matter and consulting about the answer which they were to make unto our Saviours question casting what inconveniences were like to follow if they should answer affâ—rmatively to either part of the question viz. either that John's Baptism was from Heaven or that it was from men 2. The answer which hereupon they return to our Saviours question being a negative answer That they cannot tell whether John's Ministry were from God or from men 3. Our Saviours reply unto them again refusing to give any further answer to their question Neither do I tell you c. Of the first Our Saviours question touching John Baptist's Ministry did so put them to it and cast them into such straights that they knew not what to answer or say to him on the sudden and therefore they first reason and consult together among themselves about the matter And in this their reasoning or disputation among themselves they do presuppose and cast the inconveniencies like to follow if they should answer affirmatively to either of the two parts or branches of our Saviours question touching John's Baptism or Ministry For 1. If they should answer That it was from Heaven then he might ask why they did not believe him 2. If they should answer That it was from men then they were afraid of the people because all men held John to be a Prophet indeed First to explain the words They reasoned with themselves That is they debated the matter one with another in private conference consulting about the answer which they were to make to our Saviours question being such as they knew not well how to answer without some inconvenience or danger to themselves as they conceived Matth. 21. 25. the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a mutual conferring talking or reasonning together Why then did ye not believe him q. d. Why did ye not believe or give credit to his Doctrine and particularly to that part of it which he taught concerning me testifying that I was the Son of God and the Messiah and consequently why do ye not belâ—eve in me as in the Son of God and true Messiah acknowledging my lawfull Authority and Calling from God to do those things which I have now newly done in the Temple Thus they suppose that our Saviour might expostulate with them and justly reprove their wilfull blindnesse and infidelity in refusing to believe the Doctrine and Ministry of John if they should confess it to have bin from God They feared the people They That is the chief Priests Scribes and Elders before spoken of ver 27. And here is a sudden change of the person from the first to the third person which is usual in other like places of Scripture so that these words are
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the
necessity of them in regard of the fulfilling of the Prophecies which went before of him The rather because this Article of Christ's Sufferings is the ground of all true comfort against our sins and fear of God's Wrath. For to this end suffered he to make satisfaction to God for our sins and so deliver us from the guilt and punishment due unto them as we have heard before Mark 9. 12. That he must suffer many things c. Januar. 7. 1626. Observ 2 Observ 2. HEnce gather that whatsoever Christ suffered or was to suffer for us it was ordained appointed of God before-hand and that it was agreeable to the Counsel and Will of God for otherwise he would not have in spired and moved the Prophets to fore-tell these Sufferings of Christ so long before This therefore shews that it was the Purpose and Will of God that Christ Jesus his Son should dye and suffer so many things for us So it is expresly said Act. 2. 23. that he was delivered to death by the determinate Counsel and fore-Knowledge of God Now this maketh greatly for our Comfort For if Christ suffered according to the Counsel and Will of God then we need not doubt but his Death and Sufferings were acceptable and pleasing to God and consequently effectual to redeem and save us from our sins and to pacify the Wrath of God towards us Therefore Ephes 5. 2. it is said that Christ gave himself for us an Offering and Sacrifice to God for a sweet smelling savour The Sufferings of Christ were an acceptable Sacrifice to God The reason was because this Sacrifice was offered according to the Will of God and Christ Suffered all that he Suffered by his appointment as appears by this that God did by his Prophets fore-tell long before whatsoever Christ was to Suffer Think of this for our comfort That as Christ hath Suffered many things for us so he Suffered all according to the Counsell and Will of God who did fore-tell all those Sufferings long before by his Prophets and therefore we may be assured that God could not but accept of the Sufferings of Christ as a satisfaction and full price for our sins Our comfort stands not simply in the Sufferings of Christ but in this that his Sufferings are accepted of God for us c. So much of Christ's own Sufferings which himself here expresly mentioneth and fore-telleth Now further by this express mention of his own Sufferings which were to come he doth hereby secretly imply that in like manner Elias that is John Baptist was to Suffer much at his coming that is many Abuses and Indignities at the hands of men And so much is here to be understood by us though it be not expressed in the Words for otherwise the sentence seemeth to be imperfect And by comparing this place of St. Mark with that Matth. 17. 12. it may appear that our Saviour's purpose in these words was so to compare his own Sufferings and the Sufferings of John together as to exemplify and prove the one by the other mutually that is to say not onely to confirm the Truth of John's Sufferings by example of his own but also on the other side to confirm the truth and certainty of his own Sufferings to come by example of John's Sufferings which were already past Jansen in locum ex Beda Observ 1 Observ 1. There must be a conformity and likeness between Christ himself and his faithfull Servants in Suffering many Afflictions and Miseries in this Life it is so ordained of God Our Saviour here implyeth that as it was written in the Prophets that himself should Suffer many things so also it was ordained and appointed of God that John Baptist his faithfull Servant and Harbinger should Suffer in like sort many Abuses and Indignities in the World at the hands of wicked men The same is true of all other faithfull Servants of Christ that as in other things they must be conformable to the Image of Christ their Lord and Master So in this particular of suffering and induring many and great Afflictions and Tryalls in this World Rom. 8. 39. He that will be Christ's Disciple must take up his Crosse and follow him as we have heard Chap. 8. 34. 1 Pet. 2. 21. Christ in Suffering left us an example that we should follow his Steps His Suffering was not onely meritorious but exemplary not onely to merit forgiveness of Sins and Salvation for us but also to be a president of Suffering to us to shew that as he Suffered many Afflictions and Miseries for us So must we be like unto him in Suffering many Crosses Afflictions and Tryalls in this World for his sake The true members of Christ must be conformable to him their Head As he Suffered many things before he entred into Glory so must they Therefore Revel 1. 9. John professeth himself to be a Companion with the rest of the Faithfull in the Kingdom and patience of Jesus Christ and not onely in his Kingdom but in his patience that is in the patient Suffering of such Afflictions as Christ himself Suffered before him Use 1 Use 1. See then that if we will be Christ's true Disciples and Servants indeed and truth as we professe to be we must make accompt to Suffer many Afflictions and Miseries in this World as Christ our Master hath done before us We must follow him and be like unto him in Suffering the Crosse if ever we look to be like him in Glory Let us therefore prepare and arm our selves daily for the bearing of the Crosse yea for the Suffering of many Troubles and Afflictions after the example of Christ our Head prepare to undergo many Abuses Wrongs and Indignities in the World as he hath done before thee To this end pray and labour for true faith patience and Christian courage without which Graces thou canst never be able to Suffer so many Afflictions and Tryalls as thou must make accompt to Suffer in this World Vse 2 Use 2. This is a ground of comfort and patience to us to move us willingly and contentedly to take up our Crosse that is to submit our selves to the bearing of Troubles and Afflictions in this Life Seeing it is so ordained of God and therefore necessary and fit that by this means we should be conformable to Christ our Head which we should by all means desire to be Therefore if thou be a good Christian never be dismayed with thy Troubles nor unwilling to bear them but rather rejoyce and comfort thy self in them all with the example of Christ The more Troubles thou Sufferest the better the more like thou art to Christ who was a man of sorrows 1 Pet. 4. 12 13. Think not strange concerning the fiery Tryall c. But rejoyce in as much as ye are partakers of Christ's Sufferings c. In all thy Troubles thou art a sharer with Christ himself be glad of this Phil. 3. 10. Paul counted all things Dung that he might