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
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
needs continue for ever Esay 30. 33. The breath of the Lord like a stâ—eam of brimstone doth kindle the fire of Tophet Reas 2 Reason 2. The sins of the wicked and damned in hell do never cease but continue for ever 1. In regard of the guilt of those sins which they committed in this life and did not repent of them The guilt of those sins remaineth for ever because they never repented of them in this life neither do they or can they ever repent of them in hell Vide Thom. in Supplem 3. Part. q. 99. Artic. 1. 2. They do also live and continue in the practice of actual sins against God even in hell as in perpetual malice against God in despair of his mercy in envy against the glorified Saints c. Now therefore seeing they continue for ever in their sins it is just with God to continue their torment and punishment for ever Puniuntur in Dei aeterno quià peccant in suo aeteâ—no Gregor vide Pic. Mirand Apolog. pag. 154. Use 1 Use 1. For terrour unto all wicked men living and going on in sin without repentance for if they continne still in this course they are sure hereafter to feel and have experience of those fearful and grievous torments of hell If they be so terrible now to think and speak of how much more grievous shall they be to those that shall feel them as all impenitent persons must needs do who live and dye in their sins without true repentance Is the pain of a Tooth so grievous or burning of the little finger c Oh how should this strike terrour into the hearts of all pâ—ofane and wicked livers as swearers drunkards fornicators covetous worldlings c And how should it perswade and move them to turn unto God from their sins by speedy repentance that so they may escape and be delivered from those easeless and endless torments of hell This is the onely way Matth. 3. 7. O generation of Vipers who hath warned you to flee from the wrath to come â—ring forth therefore fruits mâ—at for repentance Vide historiam de Celeiae Comite apud Aeâ—eam Sylvium pag. 473. Use 2 Vse 2. See by this that there is no cause for the Saints of God to envy the outward prosperity of wicked men in this world forasmuch as they are but fatted up for the slaughter and reserved for the Judgment to come even to be cast into those unspeakable torments of hell after this life Which being so we have more cause to pity and â—â—ment their case than to fret at their prosperity Use 3 Use 3. By the grievousnesse of those pains and torments of hell prepared for the wicked and reprobates we may see and take notice of the haynousnesse of sin how offensive and odious it is unto God in that he hath prepared such unspeakable torments in hell for the punishing of all such as commit sin and live in it without repentance This shews the profaness of such as make leight of sin as of swearing drunkenness whoredom Prov. 14. 9. Fools make a mock of sin Let it not be so with us but on the contrary learn here to fear and tremble at sin as most offensive and odious to God provoking him to punish the wicked with unspeakable and endlesse torment in hell Oh then let us fear sin and hate and detest it even as we do hell it it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vse 4 Use 4. See the extream folly and madness of all those who for the enjoying of the temporal profits or pleasures of this life do adventure to commit sin and to live in it without repentance and so bring on themselves that easelesie and endlesse torment and punishment in hell How truly are all wicked men in Scripture termed fools and mad-men as in the Proverbs of Solomon often c. And yet many such go for great wise men in the world See how contrary the judgment of the world is to the judgment of God in his Word Such must remember what is said Matth. 16. What shall it profit a man to win the whole world c. Use 5 Use 5. The consideration of that terrible and grievous punishment and torment of hell prepared for the wicked ought to serve as a curb or bridle to restrain us from sin and to keep us from yielding to the temptations of it lest by committing â—n we endanger our souls and bodies to be cast into hell-torments Therefore when we are tempted to any sin and when the profit or pleasure of sin doth represent and offer it self to us then remember the danger that will follow that sin being sinished will bring forth death Jam. 1. 15. even eternal death and destruction Withall consider and think of the terriblenesse and grievousnesse of the torments of hell being without ease or end and let this curb and restrain us from sin and make us afraid to yield to the temptations of it or to the committing of any sin lest we bring our selves in danger of those unspeakable and endless torments Though we ought not to refrain sin only for fear of hell torments but chiefly out of love to God and fear of offending him yet we ought also to be moved hereunto by the fear of those hellish torments prepared for all such as commit sin and live in it without repentance See Mr. Perk. Tom. 1. pag. 463. Object Object But I purpose to repent hereafter Answ Answ Presume not upon this for it is not in thy power but the special gift of God 2 Tim. 2. 25. And it will be just with God to give thee up to final impenitency and hardnesse of heart if thou sin presumptuously Therefore if thou wouldst not be in danger of being cast into hell torments learn to fear and make conscience of all sin and beware of yielding to the temptarioâ—s of it though it promise never so much profit delight c. Against all this oppose those unspeakable and endless torments of hell And to this end often meditate and think of them It is Chrysostom's counsel unto Christians often to meditate and think of hell torments and to conser and talk hereof even at their Tables c. See Chrysost in 2 Thess 1. Homil. 2. Descendamus in infernum viventes ne descendamus morientes Bernard pag. 1719. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 5. ad Pop. Antioch Vse 6 Use 6. This should make us willing to suffer any labour or pains in this life in the practice of repentance that we may escape those unspeakable and endless pains of hell So also to be at pains in other Christian duties as denying of our selves and taking up the crosse c. Use 7 Use 7. To stir up the Saints and Children of God unto true thankfulness to God for his unspeakable mercy in redeeming and delivering them from that unspeakable torment and misery of the damned in hell and for giving them assurance hereof by faith in Christ c. Withall it should cause them patiently to bear any affliction in this life
and difficult Works Believers are said to have done by Faith For example By Faith they performed obedience to God in most difficult and hard commandments as Abraham in Sacrificing his son Isaac c. By Faith they forsook things most dear to them in this World as their own Countrey and kindred as Abraham likewise did upon Gods commandment By Faith Moses forsook all the honours wealth and pleasures of Egypt at the calling of God and chose rather to suffer affliction with the people of God c. By Faith other believers are said to have done many great and wonderfull things To have subdued Kingdoms to have wrought righteousness to have stopped the mouths of Lions as Daniel did to have quenched the violence of fire c. as the three Children did Dan. 3. out of weakness they were made strong waxed valiant in fight turned to flight their enemies c. Others by Faith endured cruel tortures and other grievous tryals and afflictions as mocking scourging bonds and imprisonment suffered themselves to be stoned sawen asunder slain with the Sword c. How did this Faith inable them to do all these great and wonderful things Because by it they believed and apprehended the power of God and of Christ strengthening and enabling them So in other places of Scripture other great and difficult works are ascribed to Faith and by it Believers are said to perform them because by it they receive power and strength from God and from Christ to perform such great works By Faith they are said to resist the Devil and his temptations 1 Pet. 5. 9. Whom resist stedfast in the Faith Ephes 6. 16. The shield by which we quench his fiery Darts By Faith believers are said to overcome the World 1 Joh. 5. 4. This is the victory that overcommeth the World even our Faith By the World understand all things in the World which oppose themselves against us in our Christian course By Faith they are said to stand 2 Cor. 1. ult that is to hold out constantly in the profession of Christ and the Gospel Thus the greatest and hardest works and duties which a Christian is to perform in this life are ascribed to Faith not that our Faith of it self doth inable us to do these things but because it is the onely means by which we come to receive power and ability from God and from Christ to do these hard and difficult works Use 1 Use 1. See both the excellency and the necessity of this grace of Faith 1. The excellency and how truly it is called pretious by the Apostle 2 Pet. 1. 1. in that it is the onely means by which we come to be enabled to do the greatest and most hard and difficult works and Christian duties commanded of God and required of us even such works as are above the power of nature to perform even as hard and impossible to nature as the removing of a Mountain How great a benefit and priviledg is this which we have by Faith That by it we are enabled to do the greatest and most difficult works commanded of God and required of us c. the only means by which we receive power and ability from God to perform such works By it we receive power and ability from God to deny our selves and to take up our Cross and follow Christ to mortify our lusts to resist the Devil to overcome the World to obey God in the hardest duties required of us c. In a word to do all things which God calleth us to do though never so hard and difficult c. See the excellency of this grace of Faith and the power and efficacy of it enabling us to do all Christian works and duties though never so hard and difficult 2. See also the necessity of Faith without which we have no power at all to perform those difficult works which are required no power to deny our selves or mortify our lusts no power to resist temptations to bear afflictions patiently to obey God in hard duties against nature c. But all the power we have for the doing of these things is from Faith and by means of it So that Faith is our strength and the Faith of a Christian is that wherein his strength consisteth even all the strength he hath to do good or to perform any Christian duty commanded of God By this we stand and are able to hold out in our Christian course and in the practice of all Christian duties though never so hard This is our Victory against the World as we heard before yea this is our life Hab. 2. The Just shall live by his Faith not a natural but Spiritual life of grace far above the power of nature See the power and vertue of Faith together with the excellency and necessity of it how ill we can be without it if we will be Christians yea that we cannot at all be without it forasmuch as all the power and ability we have to do good and to perform such Christian duties as are required of us is from Faith by which alone we receive this ability from God to do those things which of our selves we cannot Use 2 Use 2. To stir us up every one to labour for this excellent and most necessary grace of true Faith being the onely means by which we receive power and strength from God to do all Christian cuties though most hard and difficult c. See what need for us to labour for this Faith using all means to attain to it especially the principal means which is attendance on the publick Ministry of the Word for Faith commeth by hearing c. Rom. 10. 17. especially such as want Faith c. And not onely to get this Faith but labour to feel the power and vertue of it in thy heart at all times strengthening thee to do those duties which God calls thee to do though hard and difficult When thou art to do such duties as are hard and impossible to nature as to deny thy self to mortify thy lusts to bear afflictions c. and findest no power in thy self c. then by Faith believe the power of God and rest on it c. Build on this go out of thy self Faith must carry thee out of thy self c. Labour also every one for further growth and increase of Faith by all means Pray with the Disciples Luke 17. 6. Lord increase our Faith Labour to feel the weaknesse and imperfection of thy Faith c. Use 3 Use 3. To comfort true believers assuring them that if they have Faith to believe in God and in Christ Jesus and to rest upon the power of God and of Christ they shall by this means be enabled to do those duties which God calls them to do though never so hard or impossible to nature Think of this when thou feelest difficulty and hardness in good duties in denying thy self in the practice of Repentance in bearing afflictions c. What though these things be
this candle under a bushell nor in a dark lanthorn but set it on the candlestick and hold it forth that others may have benefit by the light of it Shew forth the fruits of thy knowledg in a holy life for an example to others and be ready to communicate thy knowledg to others by instruction as occasion is offered Consider to what end God hath given us knowledg and as it were lighted up this candle in our hearts and minds not that we should there hide and shut it up that it may not be seen but to the end that we should manifest this light to others for their good and benefit God hath made us Stewards of this and all other his graces bestowed on us not absolute owners or possessours therefore we must dispence them for the good of others and not keep them onely to our selves There is not gift or grace bestowed on us of God but our brethren have a right and interest in it as well as our selves though we have the possession yet the use belongs in part unto others So it is in this grace of knowledg Therefore all that have this gift must not keep it to themselves only but use it to the good of others Especially this concerns such as have charge of others being set over them to teach them as Ministers Parents and Masters of Families such must look to it above all that they put not their candle of knowledg under a bushell but that they shew it forth and let it shine to those of their charge both by giving them good example of life and also by being careful to instruct them in the Word of God Matth. 5. 14. Our Saviour saith his Disciples were the light of the world to shew them their duty which was to shine unto the world by the light of their doctrine and holy life So must every Pastor be the light of his People every Master the light of his Family c. And these must also look to it that they be shining and burning lights as it is said of John Baptist Joh. 5. 35. and not like a candle covered under a bed or bushell but set on a candlestick Doct. 2 Doctr. 2. In that the true knowledg of the Word is here compared to the light of a candle which is set up in the darkness of the night We may hence observe the excellent use and necessity which we have of this grace There is great use of a candle in the night-time to give light and to direct us in the businesses of our callings and in all employments which we take in hand and without such a light they cannot well be performed So this grace of knowledg and understanding in the Word of God is of singular and special use in our Christian life for the well ordering of it and without the light and direction of it we cannot rightly perform any Christian duties which God requireth of us Psal 119. 105. Thy Word saith David is a lamp or candle unto my feet and a light unto my path 2 Pet. 1. 19. The word of the Prophets is compared to a light shining in a dark place Psal 119. 130. The entrance of thy Word giveth light c. that is the entrance into the true knowledg of them Vse 1 Use 1. See by this the misery of those that live in ignorance of the Word of God destitute of this candle-light which should direct them in all their wayes and teach them how to order the whole course of their life Such walk in darkness not knowing whither they go nor what they do 1 Joh. 2. 11. A man travelling in a dark night through a dangerous and unknown way is in danger at every step to stumble and fall so those that live without this light or candle of knowledg in the Word to guide and direct their life are in continual danger of falling into sin and mischief Let all ignorant persons think of this and take heed of continuing in their ignorant estate Use 2 Use 2. See also the folly of such as contemn or set light by the knowledg of the Word not caring for it nor seeking after it but rather rejecting and putting it from them saying unto God with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is more folly than if a man that is in the dark should refuse the light of a Candle or Torch being offered him Take heed of such willfull ignorance Joh. 3. 19. This is the condemnation that light is come c. Use 3 Use 3. Pray unto God to inlighten our hearts and minds by his Spirit with the true and sound knowledg of his Word that this Candle may shine in us to direct us in the whole course of our life And use all good means to attain to this light Be diligent in attending on the publick Ministery which is as the Candlestick by which this Candle of the Word is held forth to us And withall search the Scriptures often and diligently by private reading which is a speciall means to gain knowledg and understanding in the Word It followeth Verse 22. For there is nothing hid which shall not be manifested c. This is a proverbial speech used by our Saviour at sundry times upon different occasions and therefore diversly applyed as we see by comparing this place with Matth. 10. 26. Luke 12. 2. In this place he applyeth it to his present purpose to prove that the Lord would not have such as are inlightned with the knowledg of his Word to hide this light but to shew it forth and to shine unto others by it This he proveth by this general sentence touching all things that are secret and hidden shewing that it is the Will of God that all such secret things should in their due time be made open and manifest whence he would have this inferred That though the knowledg of the Word be such a grace as is wrought by the Spirit of God in the secret closet of mens hearts yet God will not have them to hide and conceal this light in themselves but that they should let it shine to others He will have the knowledg of his Word manifested to those from whom it is yet hidden whom he hath appointed to save Doctr. Doctr. Now from hence the Point of Doctrine to be gathered lyeth plain in the words viz. That God hath so appointed that all things which are yet secret and hidden shall in their due time be laid open and clearly manifested This is sufficiently confirmed by this place and the other before mentioned therefore I will not stand upon further proof of it only note here for the right understanding of it that when it is said All secret things shall be manifested It is to be understood onely of those things which God in his wisdom thinketh fit and necessary to be revealed either for the setting forth of his own glory or for the salvation of his Elect
making us diligent and Conscionable in performance of them 2. By diligeâ—ce in Spirituall exercises especially in Prayer I believed saith David therefore I spake Psal 116. 10. And Rom. 10. 10. With the Heart man Believeth to Righteousness and with the mouth Confession is made to Salvation So it will make us diligent in all other Spiritual exercises 3. True Faith will shew it self also by all Duties of love to God and man Gal. 5. 6. Faith worketh by love not onely by the inward affection but by the outward effects and Duties of love not onely to God but to men as by doing good to others helping relieving them and being serviceable to them by love Use Use Examine what Faith is in our Hearts by the outward fruits and testimonies of it in our life and practise Look how diligent it makes us in duties of obedience to God in holy exercises of Prayer c. Never say there is Faith in thy Heart if thou yield no obedience to God Faith and a good Conscience must go together So if thou seldome or never open thy mouth in Prayer to God and in Confession of thy sins and craving pardon for them If thou believe in Christ thou wilt shew thy Faith by comming to Christ in Prayer c. Look also whether thou manifest thy Faith by Duties of Love to thy brethren as occasion is offered If not there is no true Faith in thee at all Observ 3 Observ 3. It is further said this woman came to Christ in the Press or throng of people Though she were a weak diseased Woman by reason whereof it was both a dangerous and difficult matter for her to get through so great a throng of people to touch Christ yet such was the strength of her Faith that she broke through this difficulty and adventured through the Press unto Christ From whence we may observe that it is the nature of true Faith to break through and overcome such difficulties and impediments as hinder us from comming to Christ and from touching him and laying hold on him for Salvation As this Woman believing in Christ would not be hindered by the Press of People from comming to him to have her bodily disease cured but she laboured to get through the Press to him so true Faith will cause us to overcome and break through all difficulties and impediments which would hinder our comming to Christ to seek Spiritual health and Salvation from him 1 Joh. 5. 4. This is the Victory which overcommeth the World even our Faith By the World understand all things in the World which oppose our Salvation and would hinder it as the Devill and wicked men his Instruments and our own sins c. These Faith overcommeth and suffers them not to hinder us from Salvation Though the Devil by his Temptations and our own manifold sins are like a great throng and press of people to hinder us from comming to Christ to touch him by Faith that we may have our sins forgiven and be saved by him yet true Faith will inable us to overcome and break through these and all other impediments rather then we shall be hindered from Christ to seek Salvation by him Faith may for a time be somewhat daunted and discouraged when it meets with such difficulties but it will not be utterly dismayed by them nor yield to them but will at length overcome them Use 1 Use 1. See the power and efficacy of Faith Hell Gates cannot prevail against it Use 2 Use 2. See what to do that we may be able to break through and overcome all difficulties and discouragements which we meet with in this World in the way to Salvation Labour for Faith and pray unto God to confirm it in us more and more This is our Victory which overcommeth all enemies and impediments which would keep us from Christ and hinder us from Salvation This will make us break through the press to come to Christ as this woman did See the practice of Zachaeus Luke 19. Contrariwise if we want Faith every little impediment which we meet with will dismay and keep us back from Christ Mark 5. 27 28 29. When she had heard of Jesus c. Dec. 3. 1620. IN the History of this Miracle we considered 1. The Description of the person cured 2. The Miracle it self 3. The Consequents The person is described 1. By her present Afflicted condition being diseased with a bloudy Issue c. ver 25 26. 2. By her carriage towards Christ Where 1. We considered the occasion of that her carriage The fame she had heard of him 2. The Behaviour it self 1. Her comming behind in the Press 2. Her touching of his Garment 3. The cause moving her so to come and to touch his Garment Because she said in her self that is resolved in her Heart that if she could but touch his Clothes she should be whole ver 28. Touching the occasion of her comming to Christ we have already spoken as also of her behaviour in comming behind in the press and in touching his Garment Now to proceed to the cause moving her so to come and to touch his Garment For she said If I may touch but his Clothes c. Now in that she thus resolved in her self this sheweth that she was indued with an excellent measure of Faith being perswaded that though she did not speak to Christ nor he to her and though he did not touch her yet if she did but touch him yea but the hem of his Garment onely she should be healed And yet withall she discovereth some imperfection and weakness in her Faith in that she seemeth to tye the power of Christ unto outward means as the touching of his Garment as if she could not be cured without this whereas he was able to cure her without any such means onely by his Divine power So much of the sense of the words which were also explained the last day Now to gather some Instructions from them Observ 1 Observ 1. In that this Woman did first resolve and determine in heart about her comming and touching of Christ's Garment and about the ground and reason moving her so to do and then having so resolved she put this her purpose in execution Hence we may learn first to purpose and determine in our hearts advisedly concerning those good actions which we enterprise and then to set about performance of them especially we are to do this when we enterprise great and weighty matters Prov. 20. 18. Every purpose is established by Counsell and with good advice make war The like may be said of all other Actions and enterprises With good advice take them all in hand First advise and consider well of them and of the grounds and reasons upon which we take them in hand and then take them in hand Psal 39. 1. David first said in his Heart that he would bridle his tongue and then he put that Duty in practice So should we say in our Hearts we
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
c. 2. Pray unto God to teach and enable us by his sanctifying Spirit to deny and forsake our selves and our corrupt Nature our carnall Reason Wills and Affections c. Without this help of the Spirit we can never do it of our selves we can never do it Nature cannot help us to resist or subdue Nature onely the Grace and Power of God's sanctifying Spirit See Rom. 8. 13. This is a Lesson which no Master can teach us but the Spirit of God No School to learn it in but the School of Christ No helps of Nature or humane learning sufficient to instruct us in the practise of it c. 3. Attend diligently on the publick Ministery of the Word of God which iâ— the most powerfull outward means to humble us in sight of Naturall corruption and to teach us to deny and renounce the same withall give our selves to the private study of this Word of God which is the only Word and Doctrine that teacheth the practise of this Duty No Word or Doctrine of Man no Books of humane Learning not all the Writings of Heathen Philosophers can teach us the denyall of our selves and of our corrupt Nature The Philosophers extolled and magnified Nature c. onely the Word of God teacheth and perswadeth us utterly to renounce and resist it as an enemy to Grace and to the doing of God's Will c. 4. Let us exercise and inure our selves by degrees to this Duty First Learning to deny our selves and to renounce and resist our Naturall Mind Wills and Affections in smaller matters as in the ordinary use of outward things of this Life as Meat Drink Apparrell Recreations c. In things lawfull learn to curb and restrain our Reason Will and Affections Then we shall be the better able by degrees to renounce our selves in greater matters and in things simply evil and unlawfull 5. Begin betimes to practise this denyall and forsaking of our selves even in young Age before we be too long settled upon the Lees of our corrupt Nature before our Hearts Minds and Wills be hardened through custom of sin Mark 8. 34. And take up his Cross and follow me = Octob. 30. 1625. NOW followeth the second particular Duty enjoyned as a help to the following of Christ viz. The taking up of our Crosse And take up his Cross c. By the Cross understand all Afflictions and Miseries of this Life together with bodily Death being the last and greatest of all Outward and Temporall Afflictions to which a good Christian is subject in this World Our Saviour calleth all these Miseries and Afflictions by the name of the Cross alluding therein to the manner and kind of his own Death which he was to Suffer upon the Cross and withall to imply thereby the conformity and fellowship of the Faithfull with Christ in his Sufferings To take up the Cross Signifyes not onely to undergo or suffer Afflictions but willingly to submit and yield himself to the bearing and suffering of them It is an allusion to the custom of those Malefactors who were crucified or put to the Death of the Crosse Their manner was first to take that woodden Crosse and bear it on their Shoulders to the place of Execution and then to be hanged upon it and nailed to it alive Thus our Saviour himself did take up and bear his own Crosse some part of the way to the place where he was to Suffer and when through weaknesse he could carry it no further they compelled Simon of Cyrene to bear it after him and for him Luke 23. 26. Now when our Saviour saith not The Cross but his Cross This is to note out those particular Troubles and Afflictions which the Lord doth peculiarly allott or appoint unto every good Christian to Suffer Doctr. 1 Doctr. 1. By comparing this Duty of taking up our Crosse with the former denying of our selves and by considering the order in which our Saviour requireth them viz. That we first deny our selves and then take up our Crosse Hence we are taught That the denyall of our selves that is the renouncing and forsaking of our own Nature and the corruption of it is required as a necessary help and means to further us in the bearing of the Cross and Afflictions imposed on Us of God without which we can never take up our Cross that is willingly contentedly or patiently submit our selves to the bearing of Troubles Therefore our Saviour first requires the denyall of our selves and then the taking up of our Cross to shew That this latter cannot be done till the former be first practised that is a necessary preparative making way to this Luke 14. 26. If any come to me and hate not his own Life he cannot be my Disciple that is if he do not first learn to renounce and utterly reject himself yea to hate his own Person and Life in some sort c. And then he addeth ver 27. And whosoever doth not bear his Cross c. Therefore he must first hate himself before he can be fit to bear his Crosse Reason Reason Our Nature of it self doth abhorr and shun the Cross and suffering of Afflictions as we heard before in Peter who was so loth to hear of his own and of Christ's Sufferings that he would have disswaded our Saviour from Suffering Death Ergo we must first renounce our own Nature and especially the corruption of it before we can be fit to Suffer the Cross Christ himself as Man did abhorr Death as an enemy to Nature and therefore was fain to deny and renounce his Naturall humane Will though not sinfull that he might submit himself to the Will of his heavenly Father in Suffering for us How much more have we need to deny our corrupt Nature and Will c. before we can be fit to Suffer the Cross imposed on Us of God Use 1 Use 1. See one main cause that many are so unfit and unable to bear Crosses and Troubles of this Life It is because they never yet learned truly to deny or forsake themselves that is utterly to contemn reject and despise their own Nature and the corruption of it and to fit themselves against it to mortify the same They have not learned yet to renounce their own Naturall Reason Will and Affections and to captivate them to the Will of God nor to despise their own Bodies and Life in comparison of being obedient and subject to the Will of God Hence is it That in Sickness and other Troubles they are so unwilling to undergo them and so impatient and discontented so apt to repine and murmur against God's Hand c. It cannot be otherwise till thou hast denyed thy self c. Vse 2 Vse 2. See the great necessity of practising the former Duty of denying our selves For seeing all Christians must be exercised with the Cross yea with many and great Troubles as we shall hear afterward and seeing we cannot be fit to take up our Cross that is willingly
2. By blessing and praising God in time of trouble as well as in prosperity as Job did and 1 Thess 5. 18. In every thing give thanks Not that we are to give thanks for Afflictions simply considered in their own Nature as fruits of Sin for so they are evil and to be abhorred but that we are to bless God for his Fatherly care and providence in sending and disposing all troubles for our good Use 1 Vse 1. See here again how hard a matter it is to be a good Christian in practice For as the former duty of denying our selves is very hard and difficult to practise as we have heard so also is this of bearing the cross especially this willing and cheerful suffering of all troubles imposed on us of God this voluntary yielding and resigning up our selves to the Will of God in suffering all Afflictions yea the most sharp and grievous Oh how hard is this to Flesh and Blood How hard to Nature which of it self abhorreth and shunneth the cross as an enemy to it as we see in Christ himself whose humane Nature though without sin yet shunned death Hebr. 5. Now if it were so hard and tedious to Christ's Nature to suffer How much more to our corrupt Nature to yield to the Cross and to take it up and bear it cheerfully Hebr. 12. 11. No chastening for the present seemeth joyous but grievous The voluntary suffering of Afflictions is not only a thing hard and difficult or rather impossible to the meer natural man but also to the very Saints of God being in part regenerate Therefore even they do sometimes discover great unwillingness and loathness to take up the cross as we heard before in Peter and as we see Joh. 21. 18. When thou shalt be old thou shalt stretch forth thy hands and another shall gird and carry thee whither thou wouldest not Now then this duty of taking up our cross being so hard and difficult as well as the former of denying our selves both these together must needs be much more hard to practise And if these two be so difficult then how much more hard to practise all other Christian duties See then that it is no easy matter but very hard to be a Christian indeed that is to live the life of a good and sound Christian which must cause us to shake off security and with fear and trembling to work out our Salvation as hath been before shewed Object Object Matth. 11. 30. Christ saith his yoak is easy c. and 1 Joh. 5. 3. His Commandments are not grievous Answ Answ To the regenerate man so far forth as he is regenerate and sanctified Christ's yoak is easy because the Spirit of God dwelling in him doth enable him to bear this yoak making that become easy and pleasant which in it self is so hard In this sense also the Commandments of God are said not to be grievous But in respect of our corrupt Nature which of it self rebelleth against the Will of God Christ's yoak is not easy but very hard to bear and that not onely to the meer natural man void of Grace but even to the Saints of God so far as they are in part unsanctified the Spirit is ready but the Flesh weak Vse 2 Use 2. For Reproof of such as suffer crosses but it is unwillingly and against stomack with much repining murmuring and impatiency under the hand of God They draw back and are loath to yield their necks to this yoak of Afflictions especially such as have not been used to this yoak nor acquainted with it formerly How loath and unwilling are such to take it upon them This appears by their murmuring and discontented Speeches and by other impatient behaviour in sickness and other crosses c. yea some are so impatient and unwilling to suffer that they stick not to use unlawful means to be delivered out of trouble they will seek to Wizzards that is to the Devil if they be taken with a strange sickness all their care and desire is to be out of troubles This shews how loath and unwilling many are to bear the hand of God in time of affliction Such may be said to bear crosses but not to take up their cross they suffer it but it is sore against their wills because they cannot be rid of it Their patience is perforce and so no true patience no better than the patience of the Devils and damned in Hell who suffer misery and torment against their Wills being forced to it So these c. like rebellious Children suffering the Rod. Such patience God accepts not because it is not joyned with willing obedience and submission to his hand as it ought to be nay it is nothing else but Rebellion and Disobedience against God which as it is offensive to God so also hurtful to the Persons themselves who thus rebell against God and shew such unwillingness and impatiency For by this means they aggravate their own crosses making the burthen of them much heavier than it would be yea they add Affliction to their own Affliction and so by suffering unwillingly they suffer two crosses in stead of one God hath laid one upon them and they lay another and a worse upon themselves Think of this all such as are so unwilling to bear Crosses patiently c. that it may humble them for this Rebellion against God's hand and cause them to take heed of it and to strive against it for time to come especially seeing it is not only dishonourable to God but also hurtful to themselves c. Use 3 Use 3. To exhort and stir up to this willing and chearfull submission of our selves to the bearing of all Crosses and Troubles imposed on us by the hand of God Not onely to bear our Cross but to take it up and bear it that is willingly contentedly and chearfully to bear it This is true Christian patience and acceptable to God when we suffer willingly in way of ready and chearfull obedience to his Will and not by compulsion thereunto The matter is not what we Suffer but how we Suffer whether willingly and in way of free Obedience to the Will of God This is all in all in the bearing of Crosses to bear them willingly and contentedly not as a tedious burden laid upon us but rather as a sweet and pleasant yoke put upon us Labour then for this willingness and chearfulness of heart and mind in suffering all Afflictions This is acceptable to God and will bring comfort to our selves in Suffering and without this there can be no true comfort in bearing the Cross till we come to bear it willingly and chearfully in way of obedience to God This is the way to sweeten this bitter Cup of Afflictions the way to make this burden leight and this yoke of Christ easy to us As contrà when we Suffer unwillingly and with murmuring and impatiency this doth aggravate the Cross c. The more willingly we suffer the more leight
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
but by drawing to actual sins 2. All outward occasions of sin arising from our selves or others As corrupt communication 1 Cor. 15. 33. society with the profane and wicked idleness or negligence in our Callings c. These and the like occasions of sin we are to shun and avoid Reas 1 Reas 1. We are by nature very prone to sin as flax to take fire c. Reas 2 Reas 2. Sin is of a contagious nature c. Use 1 Use 1. Reproof of such as are not carefull to set themselves against occasions of sin and to avoid and separate from them but are negligent this way no watchfullness over their hearts and wayes but are secure and careless in shunning occasions of sin as evill company c. Therefore they stumble and fall so dangerously c. Vse 2 Vse 2. Much more to reprove such as willingly cast themselves upon occasions of sin and seek after them as evill company Idleness corrupt communication c. This is a tempting of God Use 3 Use 3. For exhortation to stirus up to set our selves not onely against sin but against the occasions of it carefully shunning and separating from them To this end watch over our selves c. As Marriners on the Sea are carefull to avoid Rocks and Sands Mark 9. 43 c. It is better for thee to enter into life maimed c. Nov. 4. 1627. Observ 2 Observ 2. VVEE ought to seperate from us such occasions of sin as are most dear and pretious to us though as dear as one of our hands feet eyes c. yet we must part with them and put them away if they be occasions of sin to us Quest Quest What are those occasions of sin so dear to us which we must part with Answ Answ Sundry especially these 1. Those corrupt lusts and affections of our heart which are most naturall and pleasing to us we must labour to cut off these that is to subdue and mortify them by all means by Watchfulness Prayer Meditation in the Word of God c. We must strive to mortify some special lusts which are the chief occasions of sin in us above all other as Pride Self-love Covetousness c. Col. 3. 5. Mortify your members which are on Earth c. Called members because as dear to us as the members of our bodies 2. The profits and pleasures of this life though never so dear to us yea such as are lawfull c. These we must renounce and forsake so far forth as they are any occasion of sin to us or of hindring us in the practice of any duty which God requireth of us Hebr. 11. 24. Moses forsook the profits pleasures and honours of Egypt rather than they should be occasions of sin to him or hinder him from joyning with God's people in his true worship So the Apostles forsook all their worldly possessions rather then they should hinder them in following Christ as Peter sayes Matth. 19. 27. Behold we have forsaken all and followed thee c. 3. The society and company of earthly friends though never so near or dear to us These we must renounce and forsake so far forth as they are or may be occasions of sin to us or a hinderance in good duties Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that a Christian should simply hate these his dear friends but so far forth as they hinder him in his duty of following Christ c. Thus did the blessed Martyrs 4. Our bodies and life it self even these we must be content to part with so far forth as the care of preserving them is an occasion of sin to us or a hinderance in any duty which we owe to God So Luke 14. 26. He that commeth to me and hateth not his own life c. So the Martyrs Hebr. 12. 4. Ye have not yet resisted unto bloud striving against sin c. Reas 1 Reas 1. Sin is offensive and dishonourable to God now we must rather part with those things that are most dear and pretious to us in this World than dishonour or offend God Reas 2 Reason 2. By every sin committed or fallen into we do indanger the eternal salvation of our souls Now what shall it profit us to win this whole world and lose our souls Matth. 16. 26. Therefore we ought rather to part with those things which are most dear to us in this world than that they should be occasions of sin to us and so of hazarding our souls c. Use 1 Use 1. See by this in how great detestation we should have Sin and how much we ought to fear and shun it even so far should we hate and shun it that we should rather forsake and part with such things as are most dear to us in this world than to commit sin or any way to offend God c. Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hating it as we do Hell Use 2 Use 2. See how hard it is to be a good Christian in practice for such a one must forsake things most dear and pretious to him in this world rather than to sin against God or to be hindered c. in obedience to Christ He must forsake profits and pleasures dearest friends c. He must deny himself crucifie his dearest lusts c. How hard is this to flesh and blood how hard to corrupt Nature which is so glewed to this world and to earthly things that it is most unwilling to forsake or part with them yea it is impossible unto Nature to do this Impossible therefore by power or strength of nature to mortifie sin in our selves There is required a supernatural power of grace to work this in a man and to inable him to practise this Christian duty of resisting sin and avoiding such occasions of sin as are most near and dear to him c. Mortification is called the crucifying of the old man and of the flesh a dying to sin c. And here it is called the cutting off a hand c. This shews the ignorance and folly of such as think it an easie matter to be a good Christian nothing but to be baptized and come to Church and make an outward profession of Christ c. This indeed is easie if no more were required but here we see is a harder task required viz. to resist and strive against occasions of sin though never so near and dear to us Yea to cut them off and wholly to separate our selves from them c. This thou must do if thou wilt be a Christian indeed and not in name only Therefore dream not of going to Heaven easily as many do but know thou must strive to enter in at the strait gate Luke 13. 24. thou must take pains and suffer much in mortifying thy sinful lusts in resisting sin and the occasions of it though
desired him to touch them or put his hands upon them For this was the ancient custom and manner of blessing children or of praying for them viz. to do it with imposition of hands and it was the custome for Parents to desire and seek to have their children in this manner blessed by such persons as were their ancestors in years and by such as were of eminent gifts and authority in the Church Thus Gen. 48. 12. Joseph brought his two sons Ephraim and Manasseh to be blessed by Jacob his father in time of his sickness Quest Quest What moved the Parents of these Children thus to bring their children to Christ and to desire that he should put his hands upon them and pray for them Answ Answ No doubt but they were hereunto moved by the good opinion and perswasion they had of his perswasion they had of his person that he was both able and willing to do their children much good by his praying for them in this manner For they having seen or heard at least that he had formerly done so much good to such as were of years they hoped he would be no less forward to do good also to Infants and young children And seeing he was so able and ready to cure the diseased by touching them and to cast out devils by his Word spoken they perswaded themselves that he was no less able and willing to do good alâ—o to the whole and sound by his prayers and laying hands upon them thereby to preserve them from bodily diseases and from Satan's power as also to obtain for them all needful blessings both bodily and spiritual as Forgiveness of sins Gods favour c. Observ 1 Observ 1. The practice of these in bringing their children to Christ to be blessed of him is commendable and should teach all Christian Parents to be carefull of the good of their children to procure and seek it by all means especially their spiritual good that is to say the salvation of their souls They have not only charge of their own souls but of their childrens and so must take care of them and thus they are to do by using all means to further the spiritual good and salvation of their children especially by being careful to bring and present their children unto Christ as these Parents did to the end they may be blessed of him especially with spiritual blessings as forgiveness of sins the grace of regeneration and eternal life c. Quest Quest But how can Parents now bring their children to Christ to be blessed of him seeing he is in Heaven and they on Earth Answ Answ 1. Though he be in Heaven according to his humane nature yet as God he is still on Earth and present with his Church for the benefit and good of it to the end of the world Matth. 28. ult 2. Christian Parents may and ought to bring their Children to Christ being now in heaven sundry waies As 1. By labouring to get true faith and the fear of God in their own hearts that so their children being within Gods Covenant may have part in Christ and in the saving benefits of his death They must first see that themselves be truly brought unto Christ before they can be fit to bring their Children to him 2. By being careful to desire and seek the Sacrament of baptism for them whereby their admission into the Church and their first Planting or engraffing into Christ by the grace of regeneration is signified and sealed Rom. 6. 5. Therefore Parents are to desire this Sacrament for their children so soon as may be conveniently after they are born I say so soon as may be conveniently that is so soon as the Congregation shall publikely meet for the performance of other publike duties of Gods Worship that so it may be done in most decent and orderly manner 3. By often and earnest Prayer unto God for their children that they may be renewed and sanctified by grace and so become Gods adopted children in and thorough Christ Jesus and consequently fellow-he is of his heavenly Kingdom 4. By godly and religious education of them bringing them up in the nurture and admonition of the Lord Ephes 6. 4. being careful from time to time to instruct them in the true knowledg of Christ and of the means of salvation by him giving them good counsel and exhortations and going before them by holy example of life using all means to further the work of grace in them c. Use 1 Use 1. For reproof of all such Parents as are negligent or careless this way in procuring and seeing the spiritual good of their children and in bringing them unto Christ to be blessed of him with spiritual blessings Many have no care to bring themselves to Christ or to come to him truly by faith and obedience to his Will and that so their children may be in the Covenant and partakers of Christ And how many do neglect praying for their children or if they do it it is but formally or now and then not feelingly earnestly or constantly Some also will pray for temporal blessings to be bestowed on their children but not so often or earnestly for spiritual As for Christian education of their children how much is it neglected how few Parents are careful thus to bring their children to Christ by Religious Education by Christian Instruction of them by Christian exhortations good example c. Nay on the contrary how many do wholly neglect these duties suffering their children to live in gross ignorance and profaness of life void of all Grace and true fear of God c. more carefull of their cattel then of their Children so Parents are so far from bringing their Children to Christ by Religious education that on the contrary they rather keep them from Christ or drive them away from him and drive them unto the Devill so much as lyes in them by teaching and encouraging them to sin as to lye swear break the Sabbath by running after vain sports c. and by giving them ill example How much have such to answer to God c. Vide Chrysost tom 6. orat 16. ad patrem fidelem Vse 2 Use 2. For exhortation to stir up all Parents to be carefull of the Spirituall good of their Children especially to bring them to Christ c. labouring first to know themselves to be within Gods Covenant then seeking the Seal of the Covenant the Sacrament of Baptism in due time for their Children after they are born also to commend them to God in Prayer yea daily c. and by Religious education to bring them to Christ by Christian instruction in the Word of God and grounds of Religion also by Christian admonition exhortation counsell stirring them up to holy and Religious duties labouring not onely to inform their minds but to work it upon their hearts and affections c. Deut. 6. 7. And to do all this betimes unto their Children even while they are young that
perform them in some measure at least or else he cannot be a good Christian Vse 1 Vse 1. See that it is no easie matter to be a good Christian but hard and difficult seeing every believer in Christ is called of God to undertake and perform so many great and difficult works and Christian duties No easie matter to remove a Mountain and to throw it into the Sea But a Christian must do this in some sort yea he must make accompt to remove many Mountains before he dye and come to Heaven that is to practise and perform sundry most hard and difficult duties as hard and impossible to flesh and blood as the removing of a Mountain See the folly and ignorance of such as think it an easie matter to be a good Christian c. To believe in God and in Christ truly c. They say they have alwayes believed c. On the contrary such as truly believe are called to do such works as are most hard and impossible to nature which cannot be done without special grace and power from God See then that there is more then nature required in a Christian viz. grace and a supernatural power of God c. Use 2 Use 2. To teach us if we will be good Christians indeed not to promise our selves a life of ease but to think seriously and often what we are called unto viz. to undertake and perform great and difficult works yea many such works above the power of nature and impossible to flesh and blood c. And therefore daily to pray and labour for supernatural strength and power from God to perform these great works and duties of a Christian and withall to set about these works and daily to labour and exercise our selves in practise of them For they are such works as are not to be done once in our life-time but often and daily such as we must continue to do so long as we live in this world Sit not still as if thou hadst nothing to do thou hast Mountains to remove c. if thou be a Christian Of the second As God doth call Christians and Believers to perform great and difficult works so all such shall be enabled and have power from God for performance of those works though never so hard This our Saviour here promiseth That if a Christian being called of God do undertake a work or duty as hard to perform as the removing of a Mountain he shall be able to effect it How shall he be able Not of himself but by the power of God who calls him to the work As when God called Sampson to do great and wonderful works by bodily strength he did withall enable and furnish him with strength to do them So when God calls Christians to undertake and do great and difficult works of Christian practice he doth withall enable them with strength and power to perform those works When God called Abraham to leave his Country and Kindred and to go he knew not whither God enabled him to obey in this difficult Command So when he commanded him to sacrifice his only Son Isaac c. When our Saviour Christ called his Disciples to forsake all and to follow him he gave them power and ability to obey this his calling So when he taught them to deny themselves and to take up their Crosse c. When he called the Martyrs to bear witnesse of his truth with the hazard and loss of all they had in this World yea of life it self he gave them power to do this great and difficult work c. Use Vse To comfort Believers and good Christians against the difficulty of those Christian Duties which they are called to perform though they be never so hard and impossible to nature and such as we can never of our selves perform by our own strength no more then we can remove a Mountain and cast it into the Sea c. yet God who calleth us to do these hard and difficult things will enable us with power from Heaven to do them He will work all our works for us or in us as it is Esay 26. 12. Mark 11. 23. And shall not doubt in his heart but shall believe c. April 4. 1630. NOw it followeth to speak of the Condition of this Promise made by our Saviour to his Disciples and to other believing Christians which is also required as the means whereby they must come to be partakers of that which is promised viz. to be enabled of God to do such great and difficult works as he calls them to perform Now the Condition or Means is true Faith or Confidence of Heart whereby a Believer must rest firmly perswaded that the work he undertaketh shall be effected expressed in these words And shall not doubt in his heart but shall believe c. Observ 1 Observ 1. True Faith or Confidence in God is the only means by which Christians come to be enabled of God for performance of such works as he requires of them though most hard and difficult such works as are impossible to Nature Faith is the only means whereby we receive power from God for performance of such great and difficult works Therefore our Saviour here promising to his Disciples and to other good Christianâ— a power and ability to perform hard and difficult works above the power of Nature requires this condition That they do not doubt in heart but believe in God and rest upon him for the effecting of that which they undertake to do So that as it is God alone that can and doth enable us to do such Christian Works and Duties as are most hard and difficult so it is Faith by which we come to receive and be partakers of this power and ability from God to do such works Reas 1 Reason 1. By Faith alone they apprehend the power of God and apply it to themselves and so by this power of God working in them they come to be strengthened and enabled to do the greatest and most difficult Works which God commandeth and requireth of them Reas 2 Reas 2. Faith is the only Grace by which Christians are united to Christ Ephes 3. 17. For it is the same Faith by which we believe in Christ and by which we trust in God c. Joh. 14. 1. and so they receive power and strength from Him to do all hard and difficult works required of them And this power of Christ is the power of God for it is one and the same Divine power which is in God and in Christ c. Phil. 4. 13. I can do all things through Christ c. Hence it is that in Scripture the performance of the most hard and difficult Works and Duties required of a Christian is ascribed to Faith and they are said to be done by faith because it is the only instrumental cause and means by which we receive power and ability from God and from Christ to perform such Duties See Heb. 11. how many great
unseasonable time as when we have no need of taking food or when we should be otherwise imployed in more necessary Duties Ecclos 10. 16. Wo to thee O Land when thy Princes eat in the morning That is out of due time for in the morning they should rather be imployed in the Duties of their Calling as in hearing Causes and doing Justice c. On the contrary it is added Ver. 17. Blessed art thou O Land when thy Princes eat in due season c. The Lord gives us our food in due season therefore should we take it in due season Psal 145. 15. 4. We must use such Dyet as may serve to maintain strength and health of Body and not such as tends to the hurt and overthrow of our health Eccles. 10. 17. 5. Lastly Our Dyet must be such as may make us more fit for performance of the Duties of our Callings and of God's Service Quest Quest May we not sometimes use the Creatures of God as Meat and Drink in a liberall and plentifull manner Answ Answ Yes we may sometime use them not onely for bare necessity to maintain bodily strength and life but also for moderate delight See Psal 104. 15. And Levi made our Saviour Christ a great Feast in his own House Luke 5. 29. Yet some cautions are here to be remembred 1. That this our liberall Dyet do not exceed just measure so as to distemper our bodies and minds and to make us unfit for good Duties 2. That we take not this liberall use of Meats and Drinks out of season as when God calls to fasting and humiliation 3. That we use not this liberty every Day as the rich Glutton Luke 16. but we must use it sparingly and but seldom Use 1 Vse 1. To condemn the excess and intemperance of our times in Dyet as it was in Noah's time Math. 24. 38. They gave themselves to Eating and Drinking like bruit Beasts c. for so the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie so is it with us now a Dayes How many Epicures are there whose chief care is to pamper their bodyes with Eating and Drinking excessively These make their belly their God as the Apostle speaketh Phil. 3. 19. Some exceed their ability and degree in rich and dainty fare and so they waste their Estate and come to poverty others do so pamper their Bodies with excessive Eating and Drinking that they hurt their health and shorten their lives Besides that by this means they make themselves unfit for good Duties especially for spirituall Duties as the practise of Repentance Prayer Meditation c. But take heed of this intemperance Consider that Luke 21. 34. Amos 6. 1 4. c. Use 2 Vse 2. Labour for the practise of Christian sobriety in the use of Meats and Drinks Tit. 2. 11. The grace of God c. teacheth us to live soberly c. Rom. 13. 13. Walk honestly c. not in Gluttony and Drunkennesse c. We must one Day give accompt to God of the use of our Meats and Drinks Think of this and let it move us to sobriety and moderation in the use of them Mark 1. 7 8. And Preached saying There cometh one Mightier then I after me the latchet of whose shooes I am July 25. 1618. not worthy to stoup down and unloose I indeed have Baptized you with Water c. THe Evangelist in the fourth Ver. before going did shew how John Baptist executed his Ministeriall Office in two parts of it 1. In Baptizing 2. In Preaching the Doctrine of Baptism Now in these two Verses he returneth again to speak of his Preaching and to shew further what other Matter or Doctrine he Preached besides the Doctrine of Baptism Namely the Doctrine of Christ's Person and Office giving honourable Testimony of Him and preferring him farr before himself both in respect of his Person and Office This then is the scope and purpose of these two Verses In them we may consider two things particularly 1. John Baptist compareth Christ's Person with his own Person preferring him far before himself Where 1. He advanceth or extolleth Christ s Person in that he affirmeth him to be one Mightier than himself though he come after him in time 2. He abaseth himself in comparison oâ— him â—â— noâ— worthy to unloose c. 2. John doth compare Christ's Office with his own Office and Ministery preferring the former before the latter Ver. 8. in that John's Office is to give outward Baptism but the Office of Christ is to give the inward Baptism of the holy Ghost A stronger then I c. Because the People had conceived an erroneous opinion touching John Baptist as if he were the Messiah as appeareth Luke 3. 15. therefore he laboureth to root this opinion and false conceipt out of their minds assuring them that himself is farr Inferiour to Christ the true Messiah that was to come immediately after him One Mightier then I That is Christ Jesus who is said to be Mightier or Stronger than John in respect of his Person being both God and Man not a meer Man as John but God also and so stronger and mightier then John and all other Men and Angels Cometh after me In age and time of his Preaching of this before Ver. 2. Where we shewed that Christ was born six months or thereabouts after John Whose shooes latchet I am not worthy c. This is a proverbiall speech implying that he was unworthy to do the basest and meanest service unto Christ In that Country being very hot it was a custom that such as travelled on foot had a servant to unloose their shooes and to take them off and also to wash their feet when they came to their Journey 's end And this may appear out of Ensebius Lib. 4. Cap. 14. Where it is reported That the Faithfull Christians of Smyrna used to perform this service unto Polycarpus their Bishop or Pastor He used not to unloose his own shooes but they did it for him Mathew hath the words thus To bear his shooes But this signifies the same thing in effect And it may be that John spake all those words either at the same time or at sundry times So much of the meaning of the words in the 7. Verse Now to observe some Instructions from them Observ 1 Observ 1. Ministers of the Word ought in the execution of their Office to seek the Honour of Christ before their own Glory So did John Baptist here Though he had occasion offered him by the People to seek Honour for himself in being accompted the Messiah yet he would not falsely arrogate this to himself but he abaseth himself and strippeth himself of all Honour advancing the Glory of Christ's Person and Office far above his own So John 1. 20. He plainly confesseth I am not the Christ and John 3. 28. c. So in working miracles the Apostles sought the Glory of God and of Christ not their own Glory as we see Acts 3.
when we come unto it Now to gather some Observations from this 30. Verse Observ 1 Observ 1. First we see here that Peter though called to be Christ's Disciple and appointed afterwards to Preach the Gospel as an Apostle yet was a married Person at the time of his Calling and retained his wife after his Calling This is plain in that his wive's mother is here mentioned See also 1 Cor. 9. 5. Hence then we gather against the Papists the lawfulness of the Marriage of Ministers of the Word that such as are Called to that holy Function may lawfully both marry and also live with their wives after marriage having marriage-society with them Hebr. 13. 4. Marriage is honourable among all and the Bed undefiled And 1 Tim. 3. 2. A Bishop that is a Pastor must be the Husband of one Wife that is such a one as hath but one Wife at once which shews that He may lawfully be the Husband of one at one time as any other Christian man may And whereas the Papists would have the meaning to be that he should be such a one as had bin the Husband of one Wife before his calling to the Ministry this is flat against the very words of the Text he must be one that is the Husband of one Wife not one that hath bin so See also for this Point the example of Philip the Evangelist who was marryed and had Daughters as we see Acts 21. But the Papists Object that although Peter and the Apostle and Philip the Evangelist had Wives before they were called to the Ministery yet they lived not with them neither had company with them as their Wives after their Calling to the Ministery But this is false as may appear by this reason because if they had separated themselves from their Wives after their Calling they should have transgressed the Ordinance of God in divorcing themselves from their Wives out of the case of Adultery contrary to the Doctrine of Christ Matth. 19. 9. But it is not likely they would do so for it had bin a great sin in them and far be it from us to charge them with it Besides it is manifest that Peter lived with his Wife even after his Calling to the Ministery if we consider that place 1 Cor. 9. 5. We are therefore to hold this Doctrine of the Papists condemning the marriage of Ministers to be no other but the Doctrine of Devils as the Apostle calls it 1 Tim. 4. 1 3. Observ 2 Observ 2. It is likely that Peter's Mother-in-Law was a good Woman fearing God 1. Because she lived in a good and Religious Family 2. Because it is said That after she was cured she Ministred unto them that is she waited upon them diligently and helped them with necessâ—ries and this seemeth a good fruit of her Faith and her true love to Christ and his Disâ—iples Therefore taking her to have 〈◊〉 a good Woman We may hence observe That good Men and Women are not exempted or priviledged from bodily sicknesse God useth to visit his own Children with bodily sickness as well as others This we see verified in sundry examples as of Ezekiah Esay 38. Lazarus Joh. 11. Epaphroditus Phil. 2. 27. Timothy 1 Tim. 5. 23. Reas Reas Why the Lord doth this 1. Sometimes to chastise and humble them for some speciall sins into which they fall after their first conversion and by this means to cause them to renew their Repentance for such faults So 1 Cor. 11. 30 32. 2. To prevent sin in them and to restrain them from it for time to come See Job 33. 16 17. 3. To make tryall of their Faith Patience and other Christian Graces in them To see how they will rest upon God for deliverance and how willingly and contentedly they will submit to his hand c. 4. To shew them their Mortality and the Frailty of their earthly Tabernacles 5. To wean them from the love of this World and the things here below and to quicken their hearts to a longing for Heaven that they may be desirous to depart out of the Body when God shall call them to it as Paul was Phil 1. 23. Use 1 Vse 1. Prepare and Arm our selves now in time of health that we may be able and willing to bear the pains of sickness when God shall please to send it on us health and soundness of Body will not alwayes continue The strongest bodies must look for a change Let us now in our health get Faith and Patience and store our Selves with Comfort out of the Word of God that we may be able to bear sickness as we ought when the Lord shall send it Many are impatient and comfortless in sickness because they never made it present to them before it came nor prepared themselves to bear it Use 2 Use 2. It is matter of comfort to us in all sicknesse though never so tedious long or painfull Consider this the dearest Saints of God have tasted of the same Cup. All or most of God's Children hitherto have gone through the pains of Sickness and of Death also we are not better then Hezekiah Lazarus Job c. Refuse not then the Lord 's chastening c. Hebr. 12. He doth it for our good Let us labour to profit by every Sickness c. Mark 1. 30 31. And anon they told him of her And he came and took her by the hand and lift her up and immediately Jan. 24. 1618. the Feaver left her and she Ministred unto them Observ 3 PEter kept his Mother-in-Law in his House and took care of her to nourish her in her Sicknesse Hence Children may learn their Duty towards their Parents being aged Viz. That they ought to succour help and cherish them in their necessities especially in their elder years If Peter did this to his Mother-in-Law how much more do all Children owe this duty to their Naturall Parents By this they are to shew their thankfulnesse for their Life and Education and for all the care pains and cost which their Parents have bestowed therein Their Parents having nourished them should be nourished again by them in their necessity especially in their old age 1 Tim. 5. 4. Let Widdows learn to recompence their Parents for this is honest c. Gen. 47. 12. Joseph nourished his Father and his Brethren and all his Father's Houshold with Bread according to their Families Joh. 19. 26. Our Saviour Christ at his Death took special care of his Mother committing her to John Nature teacheth this thankfulness to Parents The Stork nourisheth her Damme being old The Heathen knew this Truth The contrary sin to this is reproved in the Scribes and Pharisees Mark 7. 11 12. who under pretence of offering Sacrifices to God in behalf of their Parents neglected the relief of their Parents Vse 1 Use 1. To shame many unthankful and unnaturall Children refusing to help and cherish their aged Parents taking no care of them in their necessities to relieve them but
suffering them to shift for themselves And for this some have many pretences as that they have charge of their own or that their Parents are too burthensome lesse might serve them c. Such Children the light of Nature condemns as thankless The Heathen shall rise in Judgment against them who practised this duty better yea the brute Creatures condemn them as unnatural Children Others if they help and relieve their Parents yet it is grudgingly and unwillingly and so as to upbraid them with their kindness which is a grief of heart to the Parents in stead of comforting them Vse 2 Use 2. How great is the sin of such Children who are means to shorten the lives of their Parents by churlish usage yea some with the Death of their Parents that they may enjoy their Goods like to Esau who thought with himself thus The dayes of mourning for my Father will come shortly c. Such Children are Monsters in Nature and utterly unworthy to live upon Earth c. Liberi occidunt parentes non gladio sed maerore animi Luther Observ 1 And anon they tell him of her Observ 1. In that Peter and the other Disciples were carefull to acquaint our Saviour with the weak case of this Woman and withall did intreat him for her as St. Luke saith Hence we may learn That it is our duty to take care of others in time of their bodily sickness or weakness and to use such goods means as are in our power for their help and comfort and for their recovery if God see it good Especially we are to do this for such as are near or dear to us in special manner as our Kindred Friends c. and for such as are of our Charge and under our Government as those of our Family Prov. 17. 17. Quest Quest What helps are we to afford to others in their sicknesse Answ 1 Answ 1. The Spirituall help of our prayers This is the best help and that which we must chiefly lend them Jam. 5. 16. Pray one for another in time of Sickness that ye may be healed David did this for his very Enemies Psal 35. 13. 2. We are to afford unto them also outward helps and comforts for their Bodies so far as we are able providing for them necessary Physick and Dyet if they be of our Charge or if they be not of our Charge yet being ready to afford them our help in 〈…〉 Bodies any way that we can Joh. 11. 3. Mary was carefull to send unto Christ for her Brother Lazarus being 〈◊〉 Matth 8. 5. The Centurion besought Christ for his sick Servant Mark 2. 3 c. The Friends of him that was sick or 〈…〉 were carefull to bring and present him to Christ to be cured So also Ver. 32. of this Chap. They brought unto him all that were diseased c. Reas 1 Reas 1. We all profess to be fellow Members of Christ Therefore we must have compassion on others in their outward afflictions and among the rest in sickness See 1 Cor. 12. 25 26. The members should have care one for another c. Hebr. 13. 3. Remember them which suffer adversity as being your selves also in the Body So Paul 2 Cor. 11. 29. Reas 2 Reas 2. It is a Duty of Christian love and mercy to take care of our Christian Brethren and Sisters in their Bodily Sicknesse Reas 3 Reas 3. We desire others should have care of us in Sicknesse Use To reprove those that neglect this care of the Sick Some there are who if themselves be in health regard not much what becomes of others or how it is with them but let them sink or swim Though they be of their Family or near to them they come not at them nor use any means for their health and recovery or for succouring and comforting of them they have more care of their Beast being sick As for praying for the Sick and with the sick many know not how to do it much less do they conscionably perform it They will use a few formall words of prayer for customs-sake but never go about to offer up their requests to God for the sick party in any effectuall or feeling manner Well such as are thus carefull of their Friends and Christian Brethren or Sisters and especially such as neglect those of their Families in Sickness do manifestly shew themselves to be voyd of true Christian love and mercy and they had great need to think of that threatning of the Prophet Amos against such as live at ease themselves but remember not the affliction of others Amos 6. 6. Anon Or straight way they tell him c. Observ 2. Duties of love and mercy toward the Sick are not to be long deferred but to be performed forthwith and speedily in due time It is likely that the Disciples told Christ of this Woman and intreated for her presently after they were come into the House before they went to meat So Joh. 11. it is likely that Mary the Sister of Lazarus made no delay to send to Christ for her Brother Vse Vse This reprooveth such as put off Duties of love and mercy to the Sick too long finding many excuses and suffering every trifling occasion to hinder them from visiting and helping such as are in Sickness and from praying for them and with them Delay in such Cases is dangerous Gal. 6. While we have time let us do good c. God may take away our sick Friends we know not how suddenly and then we shall be deprived of all opportunity of doing good being dead and gone they will then be uncapable of the Fruits of our love and mercy if our Beast be in danger we delay not to help it c. It followeth Ver. 31. Periculosa est de aliena salute dilatio And he came and took her by the hand c. Luke saith further That he stood over her and rebuked the Feaver Luke 4. 39. Quest Quest Why did our Saviour use these outward Gestures at this time seeing at some other times he cured such as were diseased onely by speaking the word as the son of that Ruler or Noble Man John 5. 50. Answ 1 Answ 1. Some think he used these Gestures to shew his special affection and love to the party Diseased being the Mother-in-Law of Peter 2. The more plainly to set forth the truth and certainty of the Miracle and that it might be the more evident to the Beholders Therefore he used these Gestures as outward Signs and Evidences of the Cure not as means whereby to effect it for it was miraculously effected by the Divine Power of Christ without ordinary means And she Ministred c. That is helped them with things necessary in the House as Meat Drink c. Observ 1 Observ 1. In that our Saviour Christ at the motion and request of his Disciples is so ready to visite this sick Woman and withall doth take pity on her and cure her of her dangerous Feaver we may
Eccles 5. 1. Be near or ready to hear and of the Apostle St. James 1. 19. Be swift to hear But in that many of them came out of curiosity to see and hear strange things or else to have their Diseases cured more then out of love to Christ's Doctrine this was their great fault which we must take heed of See then That we come not to the publick exercises of hearing the word of prayer receiving the Sacrament c. for sinister ends as out of curiosity to hear or see Novelties or for fashion or custom because we would be counted Professors but come to these exercises of Religion with desire of glorifying God by our conscionable obedience to these his Ordinances and our true love to them with an unfained desire to profit by them Finis Primi Capitis CHAP. II. Mark 2. 1 2. And again he entred into Capernaum after some Dayes and it was noised that he was in the House And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the Door and he Preached the Word unto them HAving finished the former Chapter Now I proceed to the handling of this second Chapter April 4. 1619. in which the Evangelist goeth on in setting down the History of our Saviour Christ's Life and Doings And in this Chapter we have five particular Histories recorded by St. Mark touching our Saviour Christ 1. His Preaching in a House at Capernaum Ver. 1 2. 2. His curing of one that was sick of the Palsie from the 3. Ver. to the 13. 3. His calling of Levi the Publican to be his Disciple or Follower Ver. 13 14 c. unto the 18. 4. A Conference held between Christ and the Disciples of John Baptist and of the Pharisees concerning Fasting From the 18. Ver. to the 23. 5. Lastly Our Saviour Christ's Apology or Defence of the Fact of his Disciples in plucking eares of Corn on the Sabbath against the cavil of the Pharisees From the 23. Ver. to the end of the Chapter Touching the first thing in this Chapter namely Christ's preaching in the House at Capernaum The Evangelist setteth down three things The first thing is Certain Preparatives which made way unto his Preaching As 1. His return into the City of Capernaum after some Dayes 2. The Fame or Report that went of his being in the House The second thing is The occasion of his Preaching which was the great Concourse of the People unto him into the House and before the Door of it so as there was no room c. The third thing is The Preaching it Self He entred into Capernaum after some Daies In the former Chapter Ver. 35. we heard that our Saviour went out of Capernaum that he might go and Preach in other Towns of Galilee Now the Evangelist sheweth that after he had spent some time how much or little is uncertain in going over those other parts of Galilee he now returned again to this City Capernaum being the chief Town in Galilee where our Saviour was more conversant then in any other Town in that Country and where he is also said to have had his Dwelling Matth. 4. 13. Therefore also Matth. 17. ult He paid Tribute as a Citizen c. And no doubt he was the more conversant in this City because it being a 〈◊〉 Place and a Town of great Trading and Resort by reason it stood near the Sea of 〈◊〉 he was likely to do the more good there by his Preaching and Miracles And it was noised Or Reported that He was in the House that is in the House where he had his Dwelling which is likely to have been a hired House and not his own because himself saith else-where That He had not where to lay his Head Matth. 8. 20. Though he came privately and secretly to this House yet his coming was taken notice of and the fame of it spread among the People Quest And straightway many were gathered together c. Quest. Whether did all this multitude come to Christ for a good End and out of true love to his Doctrine and Miracles and with desire to profit by them Answ Answ This is not likely for Luke 5. 17. it appears That many of those that came were Pharisees and Doctors of the Law out of every Town of Galilee Judea and Jerusalem Now there is no doubt but these came rather to cavill at Christ's Doctrine and Miracles or to take advantages against Him then for any good end It is likely also that many other came more for the Miracles-sake to have their own or their Friends Diseases cured or out of a vain curiosity desirous to hear and see new Matters than for any true love to Christ's Doctrine thus it is likely a great part of this multitude came for by-respects Nethertheless it is to be thought that many among them came for a good end even to profit by Christ's Doctrine and Miracles Howsoever their coming to Him was of it self commendable though the evil end for which many came was discommendable And he preached the Word That is the Word of the Kingdom or the Doctrine of the Gospel Observ 1 Observ 1. Though our Saviour were for a time hindred by the Concourse of the People from Preaching in any City as we heard on the last Verse of the former Chapter yet here we see that after some Dayes when he saw opportunity he returned into this City Capernaum to preach there Hence we learn That though we be constrained for a time by reason of some necessary hinderance to omit some good Duty yet we should afterwards return to it again so soon as we may conveniently A Minister that is hindred for a time from Preaching by some unavoydable impediment suppose it be Bodily sicknesse or the like yet he must return to the exercise of his Ministery so soon as that impediment is removed So a private Christian having been for a time necessarily hindered from performance of some good Duty as from publick hearing the Word receiving the Sacrament of the Lord's Supper or from Catechising his Family and praying with them yet he must return to the performance of these Duties so soon as opportunity and means is offered Some under pretence of being once hindered from performance of good Duties take occasion to give them over altogether but take heed of this and know that although God doth dispence with us for omission of Duty so long as we are hindered from it by an unavoydable impediment yet when that hinderance is removed he will no longer dispence with us but he calls for the Duty at our hands again and we must fear his displeasure if we neglect it Observ 2 Observ 2. It was noised c. Those that least seek after honour and glory amongst men are oftentimes most famous and renowned Our Saviour was far from seeking his own Glory and therefore he came privately into Capernaum and betook himself to his dwelling House
is into the Synagogue of the Pharisees as appears by the ninth verse of that Chapter And it is called their Synagogue because they did bear great sway and had Authority there to teach publickly Now into this Synagogue our Saviour entred at this time to Teach there publickly as may appear Luke 6. 6. He entred into the Synagogue and Taught A Withered hand Or a hand dryed up See Joh. 5. 3. 1 Kings 13. 4. Luke 6. 6. it is said His right hand was withered The meaning is that the naturall moysture of it being dryed up it was become dead and senselesse so as he had no use of it And this Affliction was the more grievous because it was his Right hand of which he should have had most use therefore the want of the use of it must needs be a great hinderance to him in the works of his Calling especially if he were a poor man that had no other means to live by but the labour of his hands Thus for the meaning of the Words in the first verse Not to insist upon the Circumstance of the place but to come to the second Circumstance the occasion of the Miracle viz. our Saviours entring again into the Synagogue of the Pharisees Observ Observ Here observe that although the Scribes and Pharisees had often before cavilled at the Doctrine and Miracles of our Saviour and he knew that they were still ready to cavill at them and unjustly to slander them yet he doth not for all this forbear to Preach and work Miracles and that even in the Synagogue of the Pharisees where they bore most rule and where he knew they would be present and therefore he now entred into this their Synagogue there to Preach and to confirm his Doctrine by this Miracle Whence we learn That the unjust and Malicious Cavills and exceptions of Wicked men against us for well-doing must not discourage or hinder us at all from doing our Duties but we must go on constantly and boldly in the performance of them notwithstanding all the cavills and unjust slanders with which wicked men labour to discourage and hinder us How often did the Scribes and Pharisees cavill at the Doctrine and Miracles of our Saviour and unjustly slander and accuse him for the same and yet he did not forbear to Preach and work Miracles no not then when the Pharisees and Scribes were present to see and hear what he did and spake So Luke 5. 17. As he was Teaching there were Pharisees and Doctors of the Law sitting by c. Though they were present to cavill as our Saviour knew well enough yet he did not forbear to Preach nor to Cure the sick of the Palsy at the same time Though the Prophet Jeremy was often slandered and falsly accused yet he did not forbear to Preach as we may see Jerem. 26. 11 12. c. Act. 2. 13. Though the Apostles were mocked at and accused as if they had bin full of new Wine when they Preached to the People in severall Languages yet Peter is not daunted thereby but stands up with the eleven and Preacheth Christ to the people So Act. 17. Though the Athenian Philosophers cavill at Paul and call him a babler yet he boldly preacheth to them and reproveth their idolatry ver 22. c. By these examples we see that the cavills and slanders of wicked men must not hinder us from doing well and from performing good Duties commanded us of God Let us then arm our selves before-hand against all such cavills and slanders of wicked men making this accompt that if we will do well we shall be evill spoken of by wicked and ungodly men for this hath ever been the property of such to speak evill of the things they know not 2 Pet. 2. 12. But we must pray unto God to give us Christian courage and that we may not fear the cavills and evill speeches or censures of wicked men which they give out against us for doing well but that we may contemn them and never regard them at least so far as not to be hindred by them from doing our Duties Eccles 11. 4. He that observeth the Wind shall not sow c. So he that regardeth evill speeches and censures of others shall never go on constantly in doing his Duty So much of the occasion of this Miracle Our Saviours entring into the Synagogue again Now follows the third Circumstance viz. the person on whom the Miracle was wrought One that had a Withered Hand Hence I might observe the fruit of sin in that it hath made mans body subject to such diseases and infirmities as this here mentioned But of this point see before in Chapter 1. Verse 34. It followeth Verse 2. They Watched him Diligently observed him whether he would heal him on the Sabbath because he had before healed some upon the Sabbath as is likely therefore they now watched to see if he would do so again that they might accuse him as a breaker of the Sabbath and so bring him into trouble and accuse him to be punished which shews their great Malice against him in that they watched him for this end Observ 1 Observ 1. Here we see the diligence of wicked men in compassing their wicked intents and purposes and in committing sin they watch and observe all opportunities and occasions of doing evill These Scribes and Pharisees how diligently did they watch our Saviour Christ and observe all his words and Actions at this and other times to the end they might get some advantage against him to accuse him So Luke 14. 1. When he went into the house of one of the chief Pharisees on the Sabbath day they watched him Luke 20. 20. The chief Priests and Scribes watched him and sent forth spies c. to take hold of his words that so they might deliver him to the Authority of the Governour Thus diligent they were in watching occasions to accuse him wrongfully And thus it is in other sins wicked men are very diligent in watching all opportunities to compasse them Job 24. 15. The Eye of the Adulterer waiteth for the Twilight saying No eye shall see me c. Prov. 7. 12. The Harlot lyes in wait at every corner to entice men to commit wickednesse with her So the Murtherer lyes in wait to shed bloud Prov. 12. 6. See Matth. 26. 16. So Psal 10. 9. The Oppressour lyeth in wait as a Lyon in his den to catch the Poor Reas 1 Reas 1. The Devill setteth wicked men on work about the compassing and committing of sin stirring them up thereunto by his wicked suggestions and he it is that causeth them to be so watchfull and diligent in the accomplishing of their wickedness As himself doth watch all occasions of doing evill and mischief so he provoketh wicked men to do the like Reas 2 Reas 2. Their Hearts are set upon sin c. Use 1 Use 1. See the wretched folly of wicked men being so watchfull and diligent in seeking occasions to
of Rome was at first a forward Professour of Christian Religion yet afterward fell away and became a wicked Apostate wilfully and maliciously persecuting the Truth which himself had once professed So Ecebolius c. Francis Spira So Those that received Seed in stony ground Luke 8. 13. The Reason of this Point There may be a fair shew of saving Grace in such as have no soundness of Grace at all in them Now where there is no truth or soundness of Grace there may be a good Profession outwardly for a time and yet afterwards a fearful Apostacy and forsaking of that Profession Note here that this total or final Apostacy or Falling from God and from the good Profession and Shew of Grace which hath once been made is to be understood only of Hypocrites and wicked men who were never yet effectually called Quest Quest May not God's Children fall from their first Profession and from the Grace which they have once been Partakers of Answ Answ Yes they may fall away as the Church of Ephesus Rev. 2. 4. But 1. Not totally or wholly but in some degree only They may slack their first love and zeal for the Truth and may grow more cold and backward in professing it but they do never wholly fall away so as to lose all Grace 2. They may fall away for a time but not finally they do at length by God's helping hand recover their former good estate Use 1 Use 1. Not to think strange if we see such as have made Profession to fall away It is no new thing but such as may be and hath often been Such Examples there have been alwaies It must not discourage us much less suffer our selves to be drawn away by their ill example We must be never the less forward because of so many back-sliders c. More Tares than Wheat c. It is no hurt but good to the Church to have Tares fanned from Wheat c. 'T is not enough that thou hast been a Hearer of the Word c. One may go further than so yet be an Hypocrite and fall away Non quaeruntur in Christianis initia sed finis Paulus malè coepit sed benè finivit Judae laudantur exor dia sed finis proditione damnatur Hierom ad Furiam Epist 10. Vse 2 Vse 2. To admonish all that have made Shew of Grace and have begun a good Profession of Christ not to rest secure herein but to labour for perseverance Joh. 8. 31. If ye continue in my Word ye are verily my Disciples The Mark of Christ's true Disciples It is nothing to begin well so have many done who have ended fearfully as Judas c. Take heed it be not so with us Be not so foolish as to begin in the Spirit and end in the Flesh Gal. 3. 3. Without Perseverance all good beginnings are utterly lost He that endureâ—h to the ead shall be saved Let us then look well to our standing 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall Hebr. 3. 12. Take heed there be not in any an evill heart to depart from the living God 2 Pet. 3. 17. Beware lest ye being plucked away with the Errours c. These are perillous and declining times foretold Mat. 24. 12. These times afford lamentable Examples c. Means and helps to Perseverance and to keep from Apostacy are these 1. Get soundness of Grace and rest not in a Shew of Godliness without the Power of it Labour for true Faith such as may unite us to Christ inseparably this will never fail Unbelief is a main cause of Apostacy Hebr. 3. 12. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall See that thou be built on the Rock c. else when the floods come c. 2. Carefully use all the means whereby we may be stablished in Grace and by which we may grow in it as the Word Sacraments Prayer Conference c. 1 Pet. 2. 2. Desire the sincere Milk of the Word that ye may grow by it Hebr. 3. 12. Take heed there be not an evill Heart c. but exhort one another c. 3. Be jealous over your selves and often sift and examine your spiritual estate how it stands before God whether we grow better or worse whether we go forward or backward As men of the World use often to cast up their accompts to see whether they thrive or decay in their worldly estate so must a Christian do And here it is not amiss to take notice of some of the principal marks and signs of Back-sliding and Apostacy in Grace and Profession of Religion As 1. Coldness or Luke-warmness in spiritual Duties as Hearing Praying Meditation performing these without feeling fervency c. Customary serving of God 2. A Willingnesse and Contentednesse to live without the effectuall and powerfull means of Grace as a profitable Ministry c. When men begin to fall from their Meat it is a sign of dangerous Sicknesse c. 3. Not profiting by the meanes of Grace publick and private as the Word Sacraments c. As when good Meat being taken in yet doth not digest c. Not to go forward is to go backward 4. Immoderate love and delight in earthly things as worldly profits pleasures c. The nearer men cleave to the World the further they depart from God as we see in Demas 5. Harbouring any one sin as Judas did Covetousness 6. No Reluctation against daily small sins and falls of Infirmity when such are swallowed without check and remorse of Conscience 7. Casting off former love to God's Children Demas as it is likely turning Apostate first forsook Paul Also forsaking the Communion of Saints seperating from the godly c. If we find these and the like evils in our selves and that we bear with them in our selves and resist them not or be not humbled for them c. Take heed for they are fearfull signs of a Declining in Grace and many times though not alwayes fore-runners of a total and final Apostacy c. Remember 2 Pet. 2. 21. Better not to have known c. Mark 3. 19 20 21. And they went into a House And the Multitude cometh together again so that they Nov. 21. 1619. could not eat Bread And when his friends heard of it they went out to lay hold on him for they said He is beside himself IN the former Verses we have heard of the Election of the twelve Apostles and of the Description of them by their several Names Now the Evangelist layeth down some Events or Consequents which followed after the choosing of them The Consequents are three 1. Our Saviour Christ's going home or into a House with his Disciples Ver. 19. Ad finem versus 2. The great concourse of the People to him unto that House in so much that they could not so much as eat Bread Ver. 20. 3. The ignorant and
perverse censure of our Saviour's Kinsfolks concerning him judging him as one that was beside himself and therefore going out to lay hold on him Ver. 21. They went into an House or they went or came home for it is most probable that this was that hired House in which our Saviour dwelt at Capernaum See Matth. 4. 13. and Matth. 9. 1. Of this before Chap. 2. Ver. 1. Object Object Matth. 8. 20. The Foxes have holes c. But the Son of Man hath not where to lay his Head Answ Answ It seems to be spoken Hyperbolically to shew the great poverty in which he lived that he had little or nothing of his own not so much as a House or Bed of his own to lodge in yet this hinders not but that he might have a hired House to dwell in Now unto this House or Home our Saviour did at this time return as it is likely there to refresh himself with bodily food and to take rest after his labours in Prayer and in choosing his Apostles as also in Preaching For this Return unto his dwelling-House was not immediately after the choosing of the Apostles though Mark for brevity sake mention it immediately after it but the Preaching of that large and excellent Sermon upon the Mount mentioned Matth. 5 6 7. Chapters and Luke 6. together with some other matters related by Luke did fall out between the choosing of the Apostles and this return of our Saviour unto his house in Capernaum as may appear by comparing this place with Luke 6. 17. See Kemnit Harmon cap. 51. pag. 283. Observ 1 Observ 1. In that our Saviour being wearied with prayer and with choosing his Apostles and with Preaching did now retire himself to his home in Capernaum to refresh himself with food and otherwise Hence we may observe that while he lived on eaâ—â—h he was not onely partaker of mans Nature but also of the infirmities of it as hunger thirst weariness c. Therefore he had need of refreshing after labour and of meat and drink to satisfy hunger and thirst in himself This shews the truth of his humane nature that he was a man like unto us in all things sin excepted Heb. 4. 15. Vse Use Comfort to the Faithfull in all their infirmities Christ having had experience of the like will succour and pitty them in theirs Observ 2 Observ 2. In that our Saviour Christ after the choosing of his Apostles took them home with him to his dwelling house as the words imply we may gather that the twelve Apostles after their election to that Office became part of Christ's Family living and dwelling ordinarily in the same house with him therefore it is said before ver 14. He ordained them that they should be with him that is live and dwell with him as his Family Therefore it is said Act. 1. 21. that he went in and out among them which phrase implies an ordinary conversing with them as with those of one and the same Family And hence it is that he used to pray with them in private as with those of his own Family as may be probably gathered from Luke 11. 1. Luke 9. 18. Quest Quest Whether did the Twelve Apostles live upon our Saviour Christ's charge and expenses in that Family Answ Answ It may appear Joh. 12. 6. and Joh. 13. 29. that they had a common purse or bag which Judas did bear who was as it were the Treasurer and Steward of that which was contributed unto our Saviour Christ and his Apostles by the Godly and Faithfull of those times and by this common purse it is likely our Saviour maintained himself and his Apostles which were as his Family So much of these words They came home It followeth Verse 20. And the Multitude cometh together c. The second Consequent that followed after the Election of the Twelve Apostles is The great concourse of the people to our Saviour being in the house to hear him and to see Miracles wrought by him insomuch that he and his Apostles could not have time to eat bread in the house which words argue that they now went into the house with a purpose to refresh themselves in their hunger and it is likely that it was about the ordinary time of eating and yet the people coming so fast upon our Saviour Christ for Doctrine and Miracles he so far yielded to their importunity and was so diligent and painfull in preaching to them and doing good by Miracles that he regarded not the satisfying of his hunger Observ Observ See here how diligent and Zealous we should be in performance of Christian Duties in our places and Callings especially the holy Duties of Gods Worship as preaching and hearing of his Word Prayer and the like We should be so diligent and forward in these Duties that we should rather neglect all other businesses and works then to neglect or omit these yea we should be content sometimes rather to neglect the ordinary refreshing of nature by meat drink sleep and the like means then to neglect Spiritual Duties of Gods Service when special occasion is offered to perform them Joh. 4. 31. c. When the Disciples requested him to eat he tells them he had meat to eat which they knew not of and ver 34. He shews them what meat it was My meat saith he is to do the Will of him that sent me and to finish his Work Act. 10. 10. Though Peter after Prayer was very hungry and would have eaten yet whilest the meat was preparing his mind was taken up with such earnest and serious Meditation of Heavenly things that he forgat his meat and fell into a Trance or Ecstasy before the meat could be made ready Matth. 15. 32. The people were so earnest in following Christ to hear him that they continued with him three dayes together Fasting in the Wilderness Matth. 6. 33. First seek the Kingdome of God and his Righteousness c. Use 1 Use 1. To reprove and condemn the sloathfullness and negligence of many in Holy Duties of Gods service They think the least time and pains spent that way to be enough and sufficient yea too much And thus it is with the best of us naturally We are too sloathfull in Spirituall Duties soon weary of well doing soon weary of Hearing Praying Meditation c. Soon weary of the Sabbath and ready to wish it gone and past like those covetous worldlings Amos 8. 5. that we may return to our earthly Affairs and businesses A small matter also is apt to hinder us from performance of such Duties and to cause us to omit them c. Vse 2 Use 2. To stir us up to more forwardness pains and diligence in all good Duties whereby God is Glorified and our own and others Salvation furthered especially the Duties of Gods Worship both publick and private Think no time or pains too much to spend in them 2 Tim. 4. 2. Ministers are to Preach the Word in season and out
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
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
being set in place of Authority over them Thus Ministers of the Word have a special calling to reprove the faults and corruptions which they discern in their people 2 Tim. 4. 2. Paul bids Timothy reprove rebuke c. So also have Parents Masters Husbands to reprove the infirmities and faults of Children Servants Wives 2. When they see hope and likelihood of doing good by their Admonition and reproof as if the parties offending be such as are fit to be admonished or reproved by them and likely to take it well for ought they know to the contrary In this case every Christian is called to admonish or reprove Levit. 19. 17. Thou shalt in any wiserebuke thy Neighbour and not suffer sin upon him And Col. 3. 16. Teaching and admonishing one another c. These Precepts are generall belonging to all Christians and not onely to Ministers Parents c. Now for the right performance of this Duty of Admonishing or Reproving others these Rules are to be observed 1. This must be done in love and compassion toward the persons offending and not out of bitter passion much less in rancour or malice against them Levit. 19. 17. Thou shalt not hate thy Brother in Heart but shalt rebuke him c. Jud. 22. Have compassion of some c. 2. It must be done with the spirit of meekness especially in admonishing such as offend of weakness Gal. 6. 1. Brethren if any be overtaken in a fault ye which are Spiritual restore such a one in the Spirit of meekness c. 3. With Wisedome and discretion And this must be seen in two things chiefly 1. In making choice of the fittest time and season to reprove and that is when we perceive the party offending to be most tractable and willing to be admonished Prov. 15. 23. A word spoken in due season how good is it 2. In putting difference between the faults and Infirmities which we do reprove some are great Infirmities which are to be more sharply reproved some lesser which are more gently to be reproved 4. Joyn Instruction with Admonition Col. 3. 16. Object Object Against this Doctrine is 1 Pet. 4. 8. Answ Answ Though we are to cover others faults that is not blaze them abroad to others when there is no necessity so to do yet we ought to reprove them in some cases c. Use 1 Use 1. This condemneth the neglect of this Christian Duty of admonishing and reproving others faults and sins of Infirmity A duty greatly failed in by many Christians and yet such a duty as is of great use and profit being well performed Many excuses some do make for their omission of this Duty as that they know not how to admonish or reprove or that it will not be well taken that they shall get the ill will and displeasure of their friends or Neighbours c. But remember Eccles 11. 4. He that observeth the Wind shall not sow c. Where there is true love to the Soul of our brother or Sister and an unfeined desire to do them good by a Christian Admonition and Reproof all such frivolous excuses will easily be taken away Vse 2 Use 2. This also is for the reproof of those that take upon them to Admonish and reprove others for their Infirmities but not in due manner and so many times do more hurt then good Such are they who reprove others in Passion and Choler not in love and meekness or else undiscreetly and unseasonably or without putting difference between great and small faults or infirmities c. Use 3 Use 3. This also shews how great a sin it is to countenance and incourage others in their Infirmities as by winking at gross corruptions in others especially in their friends or by commending those things that are amiss in them or speaking too favourably of their infirmities c. Use 4 Vse 4. Be willing to be admonished and reproved by others c. Psal 141. 5. Observ 3 Observ 3. Further in that our Saviour here reproveth his Disciples for their timorousness in this danger We may hence gather that it is a fault and sin in Christians to be immoderately timorous and fearfull in times of trouble and daâ—ger Of this see before upon ver 38. in the Remedies against excessive timorousness The Reason why it must needs be a sin is because it is a fruit of infidelity and distrust of Gods Mercy and special Protection Vse Use See then that we ought not to bear with our selves in this fault and cortuption but to be humbled for it and to Pray and strive against it by all good means Mark 4. 40 41. And he said unto them c. VVEE have spoken of the fault or sin which our Saviour reproveth in his Disciples namely their excessive Aug. 20. 1620. and distrustful fear Now it follows to speak of the cause from which that timorousness proceeded which was want of Faith How is it that ye have no Faith He doth not mean they had no Faith at all but that their Faith was weak So Matth. 8. 26. O ye of little Faith And so we are to take the words here How is it that ye have no Faith That is How is it that your Faith is so weak and small Doctr. Doctr. Hence gather that timorousness in time of trouble and danger proceedeth from infidelity as an effect and fruit of it Matth. 14. 31. When Peter walking on the Sea and beginning to sink was afraid Christ reproveth him thus O thou of little Faith wherefore didst thou doubt Therefore also the fearful and unbelieving are coupled together Revel 21. 8. to shew that excessive fearfulness is a fruit of unbelief or infidelity So when Peter for fear denyed Christ weakness of Faith was the cause as may be gathered Luke 22. 32. Now for the better conceiving of this point we must know that there is a twofold infidelity The first is that which is opposite to all Faith and excludeth it And this is in the wicked and unregenerate that have no Faith at all The second is that which is opposite to a strong Faith or to a high degree and great measure of Faith and this kind of infidelity is in many true believers and good Christians See Mark 9. 24. Now this immoderate timorousness which we speak of doth alwayes proceed from one of these two kinds of Infidelity that is to say either from want of all Faith as in the wicked and unbelievers or else from weakness of Faith as in some good Christians and as in these Disciples of Christ here mentioned Reason of this Doctrine All true courage and boldness in times of trouble cometh from faith We must first be perswaded by faith of Gods love to us in Christ and consequently of his special protection in times of danger before we can shew any Christian courage at such times 1 Joh. 5. 4. This is the victory c. Therefore on the other side the want or weakness of this faith must
of the ordinary means sanctified of him for the recovery of health Let them know That as God forbiddeth us to kill that is to take away or hurt our own or others life so on the contrary he will have us to use the means of preserving life and health and that such as wilfully neglect those means are accessary to their own sickness and death And whereas they say God shall be their Physitian they must know that as God is the author and preserver of health so he doth it orninarily by means which who so willingly neglect cannot expect health and recovery from God Observ 2 Observ 2. In that it is further said of this woman that she was so careful and desirous of health that she was content to suffer many things of the Physitians and that she spent all she had upon Physick to recover her health hence gather That the health of our bodies should be dear and pretious unto us we should so highly esteem it that we should be content to do and suffer much for the preservation of it and for the recovery of it in time of sickness we should be willing to suffer hard things and to use such means as are painful and tedious for the health of our bodies We should also prefer it before worldly wealth being content to part with that for the recovery and maintenance of our health as this woman did See Job chap. 2. ver 4. Reas 1 Reas 1. Bodily health is a special furtherance and help to us in the service of God and in the performance of the duties of our Callings and the want of it is a great hinderance to us therein Reas 2 Reas 2. Health of body is such a blessing of God as maketh all other outward blessings of this life more sweet and comfortable to us and without which they are all uncomfortable and tedious unto us worldly wealth honour friends children yea life it self is uncomfortable without health of body Use 1 Use 1. See what cause then for us to honour the Physitian and his Calling and to accompt well of the means of Physick in time of sickness seeing it is sanctified of God for our good and for the preserving of health and life which should be so dear to us Use 2 Use 2. This reproveth such as shew too little respect of their bodily health Though all desire health yet all use not the means Some are careless of the means to preserve it as good Dyet Physick and the like means Some would willingly have health but they will not do or suffer any hard things for their healths sake yea though they be advised to it by the skilful Physitian yet if he prescribe them strict Dyet or sharp Physick the nature of their Disease requiring it they will not endure it These discover great folly in prefering their present ease and contentment before their future good and preservation of their bodily health Others again though they desire health yet prefer their worldly goods and wealth before it so niggardly and covetous that they will not be at the cost bestow Physick upon themselves in time of sickness All these may learn of this diseased Woman in this Text to make more pretious account of this great blessing of God the health of their bodies Use 3 Use 3. This doth also much more condemn such as use means to hurt and hinder the health of their bodies as bad dyet surfetting drunkenness c. by which many dangerous noysome and incurable Diseases are bred and ingendred in the body as Burning-Feavers Dropsies Pleurisies c. Insomuch that we may well think thut such Intemperance killeth more than the Sword Use 4 Use 4. If the natural health and welfare of our bodies should be so dear to us much more pretious should the spiritual health of our souls be to us How careful should we be to use all means for the obtaining and preserving of it How careful to seek to spiritual Physitians First and chiefly to Jesus Christ who came to heal the broken-hearted we should therefore seek to him by true faith and repentance that by him we may be cured both of the guilt and corruption of sin that it raign not in us Then also we are to seek spirituall help and advice from the faithful Ministers of Christ whom he hath appointed as his Deputies to prescribe us spiritual Physick for our souls out of his Word Again how willing should we be to receive and take hard and tedious Physick for the health of our souls when it is prescribed us How willing to take the painful Physick of repentance and mortification of our sinful lusts How willing to swallow many bitter pills and potions of inward sighs groans and heart-breaks for our sins that we may be cured of them There be some who for the health of their bodies will take every moneth in the year almost a potion or pill or some unpleasant Physick And shall not we be content to take hard Physick for the spiritual health of our souls Again in the last place seeing the health of our bodies should be so dear to us that we should prefer it before our worldly substance as this woman did how much more should we prefer the spirituall health and salvation of our souls before all this worlds goods remembring what our Saviour hath said What shall it profit a man to win the whole world and to lose his soul Matth. 16. 26. Observ 3 Observ 3. In that she was never the better but rather the worse notwithstanding she had suffered so much of many Physitians hence we learn That although Physick be a special gift and blessing of God and not to be neglected in time of sickness when the case requires it yet it is not of it self available to recover health and preserve it or to cure diseases without the blessing of God giving vertue to it It is only an outward means whose vertue and efficacy is wholly from God without whose blessing upon the use of it it may be so far from doing good and healing the body that it may hurt and distemper it more as we see in the example of this woman As it is in Meats and Drinks though they be ordained of God for our nourishment yet they do not nourish without his blessing therefore if he break the staff of our bread that is take away the strength and vertue by which it should nourish then we may eat and not be nourished So it is in Physick though it be ordained to heal the body yet it cannot do good without the blessing of God giving vertue to it to heal Vse 1 Use 1. See the reason why Physick doth not alwayes help the sick it is because God doth alwayes give vertue to it to heal and cure the diseased he doth not alwayes see it good for the sick party to be recovered no reason therefore to contemn the means though it be not alwayes available c. Use 2 Use 2.
Matth. 10. 9. Quest Quest. Why doth our Saviour thus forbid them to make great provision for their Journey Answ Answ 1. Because they were presently to set forth he would not have them delay the time about providing or caring for necessaries 2. Because they were speedily and in a short space of time as is likely to finish their Journey and to accomplish this Embassage and so to return again to Christ therefore he would not have them be burdened or hindered in the Journey with carrying much Provision 3. To shew that they were worthy and ought to receive stipend and maintenance from those to whom they Preached Matth. 10. 10. The workman is worthy of his meat And Luke 10. 7. The Labourer is worthy of his hire 4. To Teach them to depend by Faith upon Gods Providence for their necessary maintenance and not to distrust his Fatherly care of them Therefore afterwards Luke 22. 35. he asketh them whether they lacked any thing when he sent them forth without purse scrip and shooes and they answer Nothing So much of the sense of the words Observ 1 Observ 1. In that the Apostles being sent to Preach are commanded of Christ not to take care or make great Provision of necessaries for their Journey nor to carry much Provision of money victualls Apparel c. with them lest these should hinder them in their Journey and in performance of their Embassage From hence we may learn That such as are Called of God to performance of great and waighty duties must free themselves from such impediments as will hinder them in those duties all such hinderances they must remove and lay aside when they set about such duties Thus Ministers of the Word being Called to Preach the Word to administer the Sacraments and to perform other waighty Duties belonging to their Calling must be carefull to free themselves from all Impediments which may hinder them in those duties as worldly business cares of this life and such like So other Christians being called to hear the Word to receive the Sacraments to Pray and to perform such other serious duties of Gods Service must remove all things which may hinder them therein 1 Pet. 2. 1. Laying aside all Malice Guile Hypocrisies Envyes and Evill-speakings as new born Babes desire the sincere Milk of the Word c. So Jam. 1. 21. 1 Tim. 2. 8. Pray every where lifting up holy hands without wrath and doubting wrath and doubting are great hinderances to Prayer which must be laid aside of those that go about that exercise So being Called to Sanctify the Lord's Sabbath and this being a waighty duty we are to remove all things that may hinder us therein all servile works of our Callings worldly businesses cares and thoughts of the World vain sports c. And for this cause we are bid to remember the Sabbath to Sanctify it that is to think of it before it comes that we may lay aside all such impediments before it commeth which may hinder us in Sanctifying it Use 1 Use 1. This reproveth such as neglect or forget this care of removing hinderances when they go about such serious and waighty duties as God requires of them and do willingly suffer themselves to be intangled and cumbred with impediments in the performance of such duties Many never think of the Sabbath before it comes nor have any care so to contrive and dispatch their worldly businesses on the six dayes that they may be free on the Lords day therefore when that day commeth they have one worldly business or another to take them up and hinder them in the Sanctifying of it some Journey to go or ride or some money to pay or some other business So also many comming on that day or at other times to hear the Word to Pray to receive the Sacrament c. are not carefull first to unburthen themselves of such impediments as may hinder them as worldly cares wandring thoughts sinfull lusts and affections and the like but they come with their heads and hearts stuffed and full fraught with these and they are so clogged and hindered by them that they cannot in any profitable or comfortable manner perform those Holy duties like the Jews in the Prophet's time Ezek. 33. 31. who came and sate before him to hear the Word but did not profit by hearing because their Heart went after their Covetousness Use 2 Use 2. Let us remember and be carefull when we go about serious and waighty duties commanded of God first to cast off and remove impediments especially when we are to perform Religious duties of Gods Worship publick and private as Sanctifying the Sabbath hearing the Word Prayer c. Set not about these duties till thou have shaken off impediments Lay aside worldly businesses and the cares and thoughts of earthly things and especially cast off thy sins and sinfull lusts by true Repentance if thou have not yet done it if thou hast done it heretofore yet renew thy Repentance before thou come before God to perform the waighty duties of his Worship Come not in thy sins no not in any one known sin to the Word Preached or to the Sacrament of the Lords Supper or to Prayer c. lest all these holy duties and Services be turned into sin unto thee and so instead of reaping good and comfort to thy own Soul by them thou provoke God to bring his heavy wrath and Judgment on thee for abusing his holy Ordinances Look to it therefore before thou go about these waighty duties that thou cast off thy sins and all other impediments that thou be not cumbred and pestered with them in the performance of such duties Gen. 35. 2. Jacob going up to Bethel to worship God first purged his Family from the Idolls that were in it lest they should hinder him or any of his Family in the worship of the true God So when thou art to go to the House of God to serve him or to perform any part of his private Worship in thy Family first remove all that may hinder thee therein Observ 2 Observ 2. Further in that our Saviour sends forth the Apostles in such poor and mean estate without provision of mony victuall c. We may gather that the best Christians may sometimes be Called to a mean and poor estate in which they may be destitute even of necessaries for maintenance of this life So Paul 2 Cor. 11. 27. suffred Hunger thirst cold and nakedness And Phil. 4. 12. He had learned to suffer need So those excellent persons mentioned Hebr. 11. 37. were destitute of necessary things for maintenance of this life yea Christ himself became poor for our sakes 2 Cor. 8. 9. Quest Quest Why doth the Lord call good Christians to suffer want of outward things Answ Answ 1. That his special Providence and Fatherly care of them may the more appear in providing for them in the midst of their wants when outward means fail them 2. To try and
19. Now to speak more particularly of the words Herod feared John By fear understand inward reverence of Heart in Herod toward John whereby he was moved to esteem well of him and to shew much respect unto him and to stand in a kind of awe of him Ephes 5. ult Let the Wife see that she fear her Husband that is reverence him c. Observ Observ Here we see that wicked men may shew good affections toward the Faithfull Ministers of God they may love and reverence them after a sort as Herod did John So Act. 8. 13. Simon Magus shewed his affection and reverent respect of Philip by wondring at the Miracles wrought by him and by keeping company with him So Nebuchadnezzar though a wicked Tyrant yet reverenced and honoured Daniel chap. 2. ver 46-48 He fell upon his face and worshipped him c. Quest Quest What moveth wicked men thus to affect and reverence Gods faithfull Ministers Answ Answ 1. The consideration of the excellent gifts which they discern in them especially natural gifts These draw them into admiration and so cause them to esteem and reverence them 2. Some worldly good or benefit which they reap by the acquaintance or society of such Faithfull Ministers of God c. 3. The holy lives of Gods Faithfull Ministers do cause the wicked to reverence them For this Herod feared John Use 1 Use 1. See then that it is not enough to prove one a good Christian to be well-affected to the Ministers of God and to esteem and reverence their persons Though in it self it be a good and commendable thing so to do yet it is no infallible mark of a good Christian Therefore rest not in this alone that we are well-affected to the persons of Gods Ministers to love and reverence them for all this wicked men may do But look that our affections toward Gods Ministers be sincere and unfeigned Quest Quest. How shall we know this Answ Answ By these marks and evidences 1. By the ground or motive which moveth us to affect them which must be principally the Dignity of their Calling and Ministry being from God and his special Ordinance for our good We must love and reverence them chiefly in this respect that they are the Ministers and Messengers of God sent unto us for our good and Salvation to dispense to us the means of Salvation the Word and Sacraments Matth. 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward 1 Thess 5. 12. Know them which labour among you And esteem them very highly in love for their works sake c. 2. By the unpartialness of our affection towards them in respect of their Calling as they are the Messengers and Ministers of God we are to have them in equall love and esteem and to reverence them alike We must not so love and reverence one Faithful Minister of God as to despise another 3. By the constancy of our affection to them loving and reverencing them constantly at one time as well as another in time of Adversity and trouble as well as in Prosperity when they reprove our sins as well as when they give comfort Vse 2 Use 2. See what to think of such as come not so far as to love and reverence the Faithfull Ministers of God but do contemn and despise them yea hate and persecute them These are worse then Herod and other wicked men who have shewed some love and reverence to Gods Messengers Therefore if these be condemned how much more the other if they repent not So much of Herod's reverencing of John Mark 6. 20. Knowing that he was a just man and an holy c. July 19. 1621. NOw followeth the Motive moving him so to do Because he knew him to be a just man c. Righteousnesse is twofold 1. Imputed 2. Inherent And this again is twofold 1. Legal commanded in the Law which is perfect and entire both in regard of the parts and degrees of it Now this was never found in any but in Christ and in Adam before his fall neither can it be in any meer man in this life 1. Evangelical Justice which is commanded in the Gospel Which Righteousness is imperfect in this life being nothing else but a sincere and constant endeavour to walk uprightly before God in all our wayes which endeavour is accepted in Christ instead of perfect righteousness And this is that Justice here spoken of And holy Not perfectly holy but one that carefully and constantly endeavoured to live holy and uprightly as hath been said of Justice Touching the difference between these two words Just and Holy we may refer the first to the duties of the second Table and the latter to the duties of the first Table c. Observ 1 Observ 1. See here the power and force of holiness and uprightness of life striking the hearts of others with fear and reverence toward such as do so live Nothing in the world doth procure so much reverence and awfull respect unto the persons of Gods Servants as their holy and upright conversation This made Job to be so much reverenced both of young and old as he saith of himself Job 29. 8. This made Samuel to be reverenced even of Saul himself a wicked man as we may see 1 Sam. 13. 10. See also 1 Sam. 15. 30. This also made our Saviour Christ to be so much reverenced when he lived on earth though he lived in poor estate because he was in his life so holy innocent and free from sin Therefore though some despised him yet many did reverence him See Matth. 27. 19. Pilate's Wife c. And we see here what moved wicked Herod to fear John even the holinesse of his life Reason Reason God himself doth manifest his own glory and Majesty in the holily lives of his servants making the Divine graces of his Spirit to shine forth in their lives which being seen of others do strike their hearts with reverence towards them Psal 14. 5. God is in the generation of the righteous Use 1 Use 1. See what is the best way for us to procure good esteem and respect from others and to preserve our selves from contempt in the places and Callings wherein we live The way is to labour for holiness and uprightness of life endeavouring alwayes to walk conscionably before God and Man in the duties of our general and particular Callings manifesting the graces of Gods Spirit in us and shewing forth the vertues of him that hath called us out of darkness into his marvellous light This our holy conversation shall be more powerful to win good respect and reverence to us in our places and Callings and to preserve us from the contempt of men then any other means which we can use Labour therefore to shew forth the holiness and uprightness of our lives before God and Men. This shall make us not only honourable before God for those that honour him he will honour
the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
People of Genesareth do testify their Faith in Christ by the fruits of love and mercy to their sick Friends and Neighbours Hence gather that true Faith will shew it self in fruits of Love to others that have need of the fruits of our Love Gal. 5. 6. Faith worketh by Love 1 Tim. 1. 5. Charity proceeds and flows from Faith unfeigned Reas Reas Such as are by Faith perswaded of God's Love and Mercy in Christ cannot but love God again and their Brother in and for God and so they cannot but be ready to shew fruits of Love to their Brother for the Lord's sake Vse Use Examine the soundness of our Faith by our true Love and fruits of our Love and Mercy to others 'T is in vain to profess Faith in Christ if we shew it not by Love to our Brethren Jam. 2. 14. What doth it profit though a man say he hath Faith and hath not Works Can Faith save him If a Brother or Sister be naked and destitute of daily Food and one of you say Depart in peace c. notwithstanding ye give them not What doth it profit Particular Observations 1. In that this People shew their Love by bringing the sick unto Christ to be healed we learn that it is a duty of Love and Mercy which we owe to such as are in misery and affliction to afford them our best help and succour whether it be in outward or inward Affliction 1. In outward as in bodily Sickness Pain Poverty c. we are to use all good means for the helping easing and comforting of them 2. In inward Affliction of Mind and Conscience by reason of sinlying heavy upon them We are in this case especially to be helpful to them all that we can Especially we are to afford our help to those that are most near and dear to us to whom God hath tyed us by some special bond of Alliance Kindred neer Acquaintance c. Prov. 17. 17. A Friend loveth at all times a Brother is born for Adversity Job 6. 14. To him that is afflicted pity should be shewed from his Friend Reas 1 Reas 1. We profess to be fellow-Members of the same mystical body of Christ which is the Church And therefore as in the naturall Body the severall Members have care one for another to help each other so should it be between Christians See 1 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reas 2. We our selves are subject to like Afflictions Hebr. 13. 3. Remember them which suffer Adversity as being your selves in the Body Therefore as we would be glad of help from others so should we be willing to assist others Quest Quest How are we to help such as are in misery and affliction Answ Answ 1. By our Prayers unto God to give them Strength Patience Deliverance and to sanctify to them all their troubles c. As this People of Genesareth besought Christ for the sick as is said afterward Jam. 5. 16. Pray one for another that ye may he healed So in all other Afflictions of our Brethren and Sisters we should strive with them by our Prayers to God for them David did this for his Enemies Psal 35. 13. How much more should we for our Friends c. As in our Saviour's time the friends of the sick and of such as were in other miseries brought and led them to Christ with their hands and arms so should we present the afflicted estate of our Brethren unto Christ by our Prayers c. 2. We are to help the afflicted by comforting and strengthning them in their troubles that they may be better able to bear them in due manner with Patience Contentedness c. Isa 35. 3. Strengthen 〈…〉 hands and comfort the feeble knees Say to them that are of a fearfull heart Be strong fear not c. 1 Thâ—â— 5. â—4 Comfort the feeble-minded And to this end we are to visit and come to such as are in Affliction 〈…〉 is offered Mat. 25. When I was sick and in prison ye visited me c. 3. We are to help the afflicted by our best Advise Counsel and Instruction advising and teaching them the best we can how to bear their troubles and how to make use of them 4. We are to provide for them the best outward means of comfort and help which are in our power so far as our Calling requireth especially for those to whom we are in special manner obliged So in time of sickness we are to provide for them necessary Physick and Diet c. As the friends of the sick brought them to Christ and besought him for them c. Vse 1 Use 1. Reproof of such as shew little or no Love or Mercy to others in Affliction outward or inward If themselves be well and in ease health and prosperity let others sink or swim c. But woe to such Amos 6. 6. Some know not how to pray for themselves in trouble much less for others Others come not at their friends and neighbours in sickness and other distresses to comfort them or to instruct or advise them c. Like Swallows which are with us in the Spring and Summer but leave us in Winter See Job 6. 15. My Brethren dealt deceitfully as a Brook c. Others have no care to provide outward helps and comfort for such as are in misery as in sickness c. not for those of their Charge and of their own Families as Husbands Wives Children Servants No care so much as to send to the Physitian for them till they be past Recovery More merciful they are to their beast if it be sick than to their sick Children Servants c. How dwelleth the Love of God in such as shew so little Love and Mercy to others How should they look to find mercy with God and with men in their own miseries when they shew none to others Such do verify that of Solomon The mercies of the wicked are cruell Prov. Vse 2 Use 2. Let us be moved to shew more Love and Mercy to such as are in misery and Affliction remembring that we our selves are in the body and therefore liable to like miseries c. As therefore we would find help in our own troubles so let us help and comfort others as we are able by our Prayers to God by our Advice and Counsel c. Remember that Friend and Brother is born for Adversity Observ 2 Observ 2. In that this People were so diligent and took such pains to run through the Country and to bring the sick in their beds unto Christ Observe that true Christian Love is diligent and painfull in doing Duties and Services of love to others as occasion is offered See this before Chap. 2. 3. Observ 3 Observ 3. In that they took the Opportunities of time and place to bring and present the sick unto Christ we may learn That we ought wisely to observe and take the best opportunities of
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
it or that it is their duty c. They can talk of their Parents Necessities or Infirmities but scarce ever in their lives did they send up one hearty Prayer to God for supply or help of them Well Let all that have been or are guilty take notice of their sin and unfeignedly and speedily repent hereof and for time to come beware of such unnatural Unthankfulness toward their Parents which is commonly the sin of lewd and ungracious Children c. So much of the duties of Children to Parents comprised here under the Word Honour Now a word or two of the Persons to whom it is due viz. Father and Mother Observ Observ Children owe all the duties above-mentioned unto both their Parents to Father and Mother Therefore both are distinctly named not only in these words of the fifth Commandment but also in sundry other places especially in the Proverbs as Chap. 23. 22. Hearken to thy Father that begat thee and despise not thy Mother when she is old Levit. 1. 3. Ye shall fear every one his Mother and his Father where the Mother is first named because she is most subject to contempt usually Gen. 28. 7. Jacob obeyed his Father and his Mother Reasons Reasons 1. Children are most nearly bound by bond of Nature to both Parents for their natural life and beeing whereof they are Instruments under God 2. The care and pains of both Parents in bringing forth and trayning up Children is exceeding great and so great that it seems doubtful which is greatest whether of Father or Mother Therefore Children ought to honour them both Yet so as the Father is to have the pre-eminence in this honour and in all duties as being the chief in regard of Sex and of Authority over the Mother and Children both Vse 1 Use 1. Reproof of such Children as are partial in doing Duties to Parents so honouring one that they despise the other Some respect their Mother only or chiefly because she cockereth and pleaseth them too much in the mean time not caring for their Father c. Others are careful to please their Father and to shew duty to him but none to their Mother and this fault is more common than the former Some Children even when they are young so soon as they are out of the shell learn to despise their Mothers and to cast off their Authority Such must remember the places before mentioned Lev. 19. and Prov. 23. Use 2 Use 2. Admonition to both Parents so to carry themselves toward their Children and to each other that they may preserve their Authority over their Children and that their Children may be moved to honour both as well as one To this End both Parents must be careful to maintain each others Authority and especially Fathers to maintain the Mothers Authority that she be not despised of her Children and she must beware of fond and foolish cockering of Children lest she bring herself into contempt So much of the first Precept here alledged out of the Books of Moses which is a Precept of the moral Law touching the Duty of Children to Parents Now followeth the second Precept which is of the Judiciall Law touching a grievous penalty to be inflicted upon such as break the aforesaid Commandment of the Morall Law in these words Whosoever shall speak evil c. This severe Law of Punishment our Saviour addeth to aggravate the sin of the Pharisees In the words are two things contained 1. The Sin or Breach of the Moral Law appointed to be punished Speaking evill of Parents 2. The Penalty it self Such ought to dy the death Who so shall speak evill Not every kind of evill Speech is here meant but especially two kinds 1. Cursing and banning Speeches uttered against Parents wishing or desiring some evil or mischief to befall them as to wish the Pox or Plague to take them c. And therefore the words are well translated thus Whosoever curseth Father or Mother c. 2. Railing or reviling Speeches uttered against Parents giving them vile or odious Names or Titleâ— in way of Contempt and Disgrace of their Persons Both these kinds of evil Speaking seem to be implyed by the Hebrew Word Killel which is used Exod. 21. and Lev. 20. from whence our Saviour citeth these words Let him dye the Death that is Let him most certainly be put to death for it by the Authority of the Magistrate It is an Hebraism implying the certain performance of the matter spoken of Therefore it is not said Let him dy but Let him dy the Death Quest Quest Was the penalty of death to be inflicted on all such Children as did in any sort curse or rail upon their Parents Answ Answ There are two kinds of cursing and reviling Speech 1. Such as is uttered in sudden passon of Wrath and unadvised Anger for which the party uttering it is perhaps touched with sorrow so soon as that distempered Passion is over Now some think the Law is not to be understood of this 2. Such as is uttered deliberately and advisedly being also joyned with obstinate and wilful Contempt of Parents This I take to be here meant either onely or chiefly See Calvin in Pentateuch and Dr. Willet in Exod. 21. 17. The word Killel used by Moses is derived from Kalal which signifies properly to contemn vilify and set at nought another which argues that the Law speaketh of such cursing and reviling as is joyned with great contempt and vilifying of Parents Deut. 27. 16. Cursed be he that setteth leight by his Father or Mother c. And especially it is to be understood of such contempt as is joyned with Obstinacy and Wilfulness As Deut. 21. 18. not every disobedient Child was to be stoned to Death but such a one as was stubborn and wilful in disobedience persisting therein without Reformation so here I take it that the penalty of Death is denounced not against every reviling word uttered by a Child against Parents but against such as is joyned with some Obstinacy and wilful Contempt Observ 1 Observ 1. It is a most grievous sin in Children to curse or revile their Parents This appears by the grievous Punishment appointed by the Law of God for such viz. The penalty of Death For all sins appointed to be thus punished are very heinous as Murder Adultery Blasphemy c. Prov. 30. 11. Solomon there reckoning up four sorts of gross and notorious Offenders setteth those in the first place who curse their Father and bless not their Mother So Deut. 27. 16. they which set leight by Parents are reckoned among the cursed Crew of heinous Offenders See also Isa 45. 10. Reasons Reasons 1. It is a sin against the light of Nature and therefore condemned by the Heathen 2. It is a high contempt of God and dishonour to his Majesty forasmuch as his Image and Glory shineth in the Authority of Parents over Children Use 1 Vse 1. Terrour unto such cursed and lewd Children as are or have been
his person when it is sufficient to maintain him in health and strength of Body for better performance of the Duties of his calling And this is to be weighed according to the difference of men's bodies some requiring more than others c. 2. In respect of a man's Calling and Condition of Life and so that is said to be necessary which is meet and fit to maintain a man according to the Dignity of his particular Place and Calling wherein God hath set him And â—o more is necessary for men of some Callings than of other more for a Prince than for a subject more for a publick than for a private person more for a marryed person than for one that lives single c. Further when we speak of necessary Wealth this is to be understood not onely of that which is for the present time necessary but to be extended alâ—o to that which may be and is likely hereafter to be necessary for the maintenance of a man's self and those that depend on him in due and convenient sort 1 Tim. 5. 8. If any provide not for his own c. 2 Cor. 12. 14. Parents should lay up for their Children Now so much as is any of these wayes necessary may be sought by lawfull and good means but whatsoever is more then thus necessary is to be accompted superfluous abundance and may not be sought or desired of us Which may appear by these Reasons 1. Kings themselves are forbidden to seek aboundance of Riches more than is necessary for them in their Places c. Deut. 17. 17. 2. We are taught to pray for no more but daily Bread that is for so much means or maintenance for this Life as is needfull from day to day And so the Prophet prayeth Prov. 30. 8. Feed me with Food convenient for me Therefore we have no warrant to seek or labour for abundance 3. To seek or desire abundance is a fruit of infidelity and distrust of God's providence and therefore a Sin c. So much of the nature of Covetousness what it is Now there are two Degrees of this Sin The first inward in the heart affecting loving and desiring Wealth over-much And this may be and is often in Poor men as well as in Rich when they esteem too highly of Wealth counting such as have it the onely happy men c. 2. Outward in covetous practises whereof there are two sorts especially 1. Greedy raking and scraping after things of this Life whether necessary or superfluous for even in over greedy seeking of necessaries there may be Covetousness practised if they be sought by unlawful means or with too eager desire and love of them or with neglect of better and heavenly riches See Matth. 6. how many reasons our Saviour brings against this greedy seeking of Earthy things 2. Niggardly pinching and sparing more then is fit both from himself and from others From himself in not affording himself the comfortable use of his own Wealth which is one of the evils which Solomon saw under the Sun Eccles 6. 2. A man to whom God hath given Riches c. but not power to eat thereof c. From others in refusing or being backward to help and relieve others with any part of his Wealth thinking all lost that is bestowed that way Remedies against Covetousness First Consider the dangerousness of this Sin which may appear by sundry Reasons 1. In that it is the cause of many other Sins yea the cause or occasion of all or the most Sins that are 1 Tim. 6. 10. Love of money is the root of all evil The cause of all Unâ—uâ—tice and Oppression as in the Scribes and Pharisees The cause of Bribery and Extortion The cause of Cruelty and Murder as in Ahab and in Judas The cause of Lying and Deceipt as in Gehazi the Servant of Elisha And in Trades the cause of great contentions and strifes among men and of malicious troubling and suing each other The cause also of neglect of God's Worship and of breach of the Sabbath c. Besides manifold other sins which spring from this bitter Root 2. The greatness of the sin may appear by the dangerous effects of it In that it is such a Sin as withdraws the heart from God causing a man to set his love on his Wealth more then on God and his Glory and Worship and to put his confidence in it Whence it is that it is said to be Idolatry Eph. 5. 5. Again this sin hindreth and choaketh all good things in men Matth. 13. It choaks the fruit of the Word And so all other good things Judas had excellent Gifts yet all marred by his Covetousness 3. It is a sin which is very hard to repent of as appears by daily experience in such as are given much unto it How do they please themselves in it how hardly are they brought to leave it yea rather it grows upon them like an insatiable thirst as in a Dropsie c. yea even in old age when many other sins leave men this stirketh closer and is more rooted in the heart Hence is it that our Saviour saith That it is harder for a covetous rich man to be saved then for a Camell to go through the eye of a needle Matth. 19. Second Remedy Consider the nature of all Wealth how vain transitory and unprofitable it is Called uncertain Riches 1 Tim. 6. 17. Prov. 23. They take wings and flye away unable they are of themselves to help or do good to a man Luke 12. 15. Our life stands not in abundance Wealth cannot lengthen a man's life it cannot give ease in pain Health in Sickness or Life when Death cometh it cannot deliver in the evil Day Prov. 11. 4. Riches profit not in the day of Wrath Ezek. 7. 19. They shall cast their Silver and Gold in the Streets c. Nay on the contrary Riches are rather hurtful through our corruption proving snares c. 3. Labour for Contentedness with our present estate in the World whatsoever it be more or lesse knowing that God seeth it to be the best for us Hebr. 13. 5. Let your Conversation be without Covetousness and be content with such things as ye have c. So Paul Phil. 4. 11. I have learned c. If we have but Food and Rayment let us be therewith content The mean and competent estate is best and safest for a Christian c. 4. Labour for true love and desire of spiritual and heavenly Riches and Treasures which will keep us from setting our hearts on earthly Riches Matth. 6. First seek the Kingdom of God c. Col. 3. 1. Set your affections on things above c. Desire and seek Knowledge Faith Repentance God's favour c. Then wilt thou contemn Earthly things as Dung c. 5. Lastly Pray and labour for true Faith in thy heart whereby to rest on God's speciall care and providence over us for things of this Life This will cut off covetous
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
People fat c. Thus Pharoah hardning his own heart wilfully the Lord in Justice gave him up further and further to be hardned So those profane Gentiles Rom. 1. 21. because they knowing God in some sort by the light of Nature and by the Creation of the World yet did not glorify him as God but contrary to the light of their natural Conscience lived in gross Idolatry therefore God gave them up to vile affections and to a reprobate mind Ver. 26 28. Use Vse See how fearful and dangerous a thing it is for any thus wilfully to harden themselves in sin against the light of their Conscience Take heed of it lest God in Justice give thee over to be further and further hardned yea to final Impenitency Mark 8. 14. Now the Disciples had forgotten to take Bread neither had they in the Ship with them more than one Jan. 9. 1624. Loaf HAving heretofore begun to interpret unto you this Gospel of St. Mark in the After-noon and being forced for a time to lay aside the same Now my purpose is God willing to proceed where I formerly left off and to handle this portion of Scripture in the Morning which I did at first begin to handle in the Afternoon Of the two first principal parts of this Chapter I have formerly spoken unto you viz. 1. Of our Saviour's miraculous feeding of four thousand Persons with seven Loavs and a few Fishes from the first Verse to the tenth 2. Of his Answer made to the Pharisees questioning with him and tempting him by seeking of him an extraordinary Sign from Heaven from the tenth Verse to this fourteenth Verse Sequitur tertia pars Capitis An Admonition to his Disciples to take heed of the Leaven of the Pharisees and of Herod together with a reproof of their dulness and Ignorance in mis-conceiving his Admonition from this Ver. 14. to the 22. Where 1. Consider the occasion of our Saviour's giviving them this Admonition viz. Their forgetting to take sufficient provision of Bread with them for their Voyage or Journey before they set forth from the parts of Dalmanutha from whence they were now sailing over the Sea of Galilee by reason of which forgetfulness the store of Bread which they now had with them in the Ship was very small having but one Loaf left them Ver. 14. 2. The Admonition it self Ver. 15. He charged them c. 3. Their Dulnesse and Ignorance shewed in mis-conceiving his Admonition which they discovered by their words uttered in reasoning among themselves saying thus It is because we have no Bread in the 16th Verse 4. Our Saviour's sharp Reproof of that their Dulness and Ignorance Ver. 17 c. Of the first The Occasion The Disciples had forgotten c. What the cause was of this their forgetfulness to take sufficient Provision of Bread with them as they had need and as their custom was to do at other times is not expressed but most likely it is that the chief cause besides the natural defect of memory was their great and earnest care and desire of following and accompanying Christ in this Journey that they might not be left behind or be parted from Him no not for a small time but might keep constantly with Him to hear his Doctrine and see his great Miracles for confirmation of their Faith This zeal and earnestness in following Christ did no doubt so take up and possess their minds and thoughts that it made them at this time to forget to take more Provision of Bread with them Observ 1 Observ 1. See here in Christ's Disciples an Example of great zeal and forwardness in holy and Christian duties in that they were so earnest in following Christ and to be partakers of his Doctrine Miracles and private Conference and were in their minds so taken up therewith that they forgot and neglected their ordinary Food they forgot to provide Bread sufficient for them before they took Ship to go over the Sea of Galilee with Christ This teacheth us our Duty after their Example not onely to do good and Christian duties which God requireth of us but also to be zealous earnest and forward in performing them Tit. 2. 9. Zealous of good works So in Hearing of the Word Prayer Reading Meditation c. it is not enough that we do these duties but we ought to be very earnest forward and diligent in performance of them our hearts should be taken up with the care and earnest desire of performing them Thus it was with Christ's Disciples here They were so taken up with earnest desire and care to follow Christ that they forgot an ordinary business which they had to do which was to provide and take Bread sufficient with them to serve them in their Journey The like zeal and earnest affection should be in us in performance of holy and Christian Duties whereby God is glorified and our selves and others edified toward his heavenly Kingdom We should be so earnest and diligent in them that our hearts and minds should be greatly possessed and taken up with desire and care to perform them 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them or Be thou in these things that is Be wholly taken up with them Our Saviour was sometimes so earnest in teaching the People and so taken up therewith that he neglected his meat as we see Joh. 4. 31. So the People were sometimes so zealous and earnest to hear him and see his Miracles that they were content to go long hungry to that end Mat. 15. 32. They continued with him three dayes Fasting in the Wilderness Jam. 1. 19. Be swift to hear Use 2 Use 1. To reprove the coldness and negligence of many in performance of holy duties who have no earnest care or desire at all to such duties nor shew any zeal or forwardness in them but are careless and negligent of such Duties as Prayer Hearing Reading c. Their Hearts and Minds are not taken up with love and desire of holy Exercises How far from the zeal of Christ's Disciples Use 2 Vse 2. To stir us up to this zealous care and forwardness in performance of all Holy and Religious Duties our Hearts and Minds must be taken up with them To this end labour to love and delight in all such Holy Duties of God's Service as Prayer Hearing God's Word Reading c. and to find true comfort and sweetness in them then this will inflame us with great zeal and earnestness to perform them Observ 2 Observ 2. The Disciples here were far from distracting and troubling their minds with immoderate care of Earthly things insomuch that out of a desire to follow Christ they neglected and forgot to take Provision of Bread with them though they had but one Loaf left which should teach us after their example that we ought not to trouble or distract our minds with immoderate care of things of this Life as Meat Drink Raiment means to live upon
4. Their forgetfulness of the two former Miracles of Christ so lately wrought in feeding 5000 Persons with 5. Loavs at one time and 4000 with 7. Loavs at another time Ver. 18. Do ye not remember when I brake the five Loavs c. Before I speak of the particular faults reproved first we may gather some matter of Instruction from Christ's Reproof in general Observ 1 Observ 1. That we are not to let others alone in their Corruptions and Sins but to admonish and reprove them for the same as occasion is offered and so far as our Calling will warrant us Our Saviour perceiving his Disciples to be faulty and to offend by ignorance infidelity c. le ts them not alone in these Sins and Corruptions but admonisheth and reproveth them and that sharply according to the nature and quality of their offences So at other times he used to do as Chap. 4. Ver. 40. when they were too fearfull of being drowned in the Storm he reproveth their timorousness and infidelity saying Why are ye so fearfull How is it that ye have no Faith So Matth. 15. 16. he reproved them for being so dull and hard to conceive his Doctrine saying Are ye also yet without understanding c So Luke 24. 25. he reproved the ignorance and infidelity of the two Disciples which journyed to Emmaus O Fools and slow of heart saith he to believe all that the Prophets have spoken c. So Matth. 16. 23. he sharply reproved Peter for going about to disswade him from going up to Hierusalem to suffer Death Now by this his own practice he would teach us our Duty not to let others alone in their Sins and Corruptions though they be faults of ignorance or infirmity nor altogether to wreak at them but carefully to admonish them yea and reprove them sharply if need be for the same Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault c. Ephes 5. 11. Have no fellowship c. but reprove them 1 Tim. 5. 14. Warn them that are unruly Reas 1 Reas 1. It is a duty of Christian love thus to admonish our Brethren of their Corruptions Levit. 19. 17. Thou shalt not hate thy Brother in thy heart Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Reas 2 Reas 2. It is a good means to reform and redress the Corruptions that are in others c. A means to bring them to more thorough sight of their sins and so to humble them and to cause them to renew their Repentance Therefore Matth. 18. 15. If he hear thee thou hast gained thy Brother Reas 3 Reas 3. Such as do not admonish others do become guilty of their Blood Ezek. 3. Quest 1 Quest 1. Whether are we to reprove all Faults and Corruptions which we see or know to be in others Answ Answ Not so for some smaller and lesser Infirmities may be covered and passed over in love namely such as the party offending is already much humbled for in himself and such as are not openly offensive or scandalous to others 1 Pet. 4. 8. Love shall cover a multitude of Sins And Prov. 19. 11. It is a mans Glory sometimes to pass over a Transgression Quest 2 Quest 2. Whether doth this duty of Admonishing and Reproving of Sin in others concern all Christians Answ Answ Yes it is a duty binding all to performance as occasion is offered and within compass of their Calling And therefore the Precepts given in the Word of God touching practise of this Duty do run generally and indefinitely as we have heard before Yet chiefly and principally this Duty is required of such as have speciall Charge of others as Ministers Parents Masters of Families Husbands c. Quest 3 Quest 3. When or in what Case have all Christians a Calling to reprove sin in others Answ Answ Whensoever there is likelyhood or hope of doing good by such an Admonition or Reproof when there is hope of Glorifying God or of doing good to the party offending which may the better appear and be known by weighing all Circumstances of Time Place and Person when where and to whom the Admonition is to be given Vse 1 Use 1. To condemn the great neglect of this so necessary and profitable a Duty of Admonishing and Reproving sin in others A Duty much neglected among Christians now a-dayes and that not onely by the common sort but even by some of the better sort some are so far from conscionable practice of this Christian Duty that they know not how to perform it in any sort as is fit others think it is a Duty that concerns them not but put it off to Ministers Some can talk of others Faults and Corruptions and censure them behind their backs but have not the charity to Admonish them c. Men have vain excuses to hinder them in this Duty They are afraid they shall be counted medlers or busie-bodies or that it will not be well taken or that they shall lose a Friend and purchase ill will to themselves And so under pretence of these or the like excuses they suffer others to go on in known and manifest sins using no means to reclaim or reform them as they should do by Christian Reproof or Admonition They suffer the guilt of sin to remain upon the conscience of their Brother for want of love and care to tell him of his fault and offence in due manner Contrary to that Levit. 19. 17. Thou shalt not suffer sin upon thy Neighbour This great neglect of the duty of Admonition and Reproof is one main cause of so many grosse Corruptions and scandalous Sins remaining unreformed in many Christians now a-dayes A great cause of the abounding of sin amongst us Use 2 Vse 2. To stir us up to make Conscience of this Christian Duty of love to others as occasion shall be offered viz. of admonishing and reproving sin in others not suffering our Brethren to go on in known and manifest sins but using means to reclaim them admonishing them of their offences and reproving them if need be thereby to bring them to a sight of their Sins and to true Repentance And here we must not suffer small matters to hinder us in performance of this Duty Eccles 11. 4. He that regardeth the Winds shall not Sow and he that regardeth the Clouds shall not Reap Especially such as have charge of others Souls as Ministers Parents Masters c. Rules to be observed for the right performance of this Duty of admonishing and reproving Sin in others 1. The matter of reproof is to be taken out of the Word of God or to be grounded on the same Col. 3. 16. 2. It is to be done out of love and compassion to the Soul of our Brother that is out of a true and unfained desire of his Good and Salvation and with mercy and pitty towards him in regard of his sin and not out of spleen malice
mervail if such ignorant People hold many gross Errours and absurd Opinions contrary to the Word of God no mervail if they have many superstitious and popish conceipts from which they cannot be weaned so long as they live in gross Ignorance of the Scriptures by the Knowledge where of their minds should be enlightned to see and discern such Errours that they might avoid them Use 3 Use 3. Teacheth us what to do if we would be kept and preserved from Errours and corrupt Opinions in Religion Labour for sound knowledge in the Scriptures which are the onely perfect rule and direction to lead us into all truth and to discover Errours to us and so to keep us from being seduced by them c. To this end come duly to the publick Ministry attending upon it on all occasions search the Scriptures also daily in private Joh. 5. 39. and pray unto God to open our Understandings c. See Luke 24. 45. Mark 8. 29 30. And he said unto them But whom say ye that I am c May 29. 1625. OF our Saviour's first Question moved to his Disciples touching the Opinions which others held of Him ye have heard and of their Answer thereunto Now followeth his second Demand touching their own Opinion and Perswasion But whom say ye that I am And their Answer to it Peter answered Thou art the Christ Having before examined them touching the erroneous Opinions of the People and they having told him what the People held of him He doth not here rest but further questioneth with them about their Faith and Perswasion of Him thereby implying that although it was good for them to take notice what others held of Him yet that they were not to rest therein but to look chiefly to themselves and their own Faith touching his Person In the word Ye there is an Emphasis q. d. True it is that others do hold such erroneous Opinions of me That I am either John Baptist risen or Elias c. But this is nothing to you who have had better means to know me and to be grounded in the true Faith of my Person Therefore let me know what Ye say c. ye that are my Disciples and Followers and so have been for a good time hitherto living and conversing with me hearing my Doctrine seeing my Miracles c. Observ 1 Observ 1. Here is a good ground and warrant for the use and practice of Catechising that is of instructing those of our Charge by way of examination and questioning with them in points of Christian Religion and requiring Answers of them Our Saviour here did examine his Disciples and catechise them in a main point of Religion touching his Person what they did believe concerning Him This teacheth the necessity and profitablenesse of this exercise of Catechising those of our Charge by examining or asking questions of them in matters of Religion especially in the main and fundamentall points of it See then how fit for all that have charge of others Souls diligently and constantly to use this kind of instruction and teaching of those of their charge by examining or asking Questions and requiring Answers of them in the main and most necessary points of Christian Religion For Ministers to use this kind of Catechising and Instruction of their People especially of the ignoranter sort by demanding Questions and requiring and hearing their Answers touching the Knowledge and Faith which they have in the grounds of Christian Religion and that both in publick and private as occasion is offered Touching publick Catechising by Ministers in the Congregation it is a most antient exercise used in all Ages of the Church as might be further shewed but I will not here insist upon it Touching private Examining and Catechising by Question c. it is also very profitable to be used by Ministers as occasion is offered Acts 8. 30. Philip did question with the Eunuch about the meaning of a speciall place of Scripture which he was reading privately as he rode in his Chariot Neither is this Exercise of private Examining and Catechising those of our charge to be used onely by Ministers of the Word but also by all that have charge of others Soul as by Parents and Masters of Families c. Deut. 6. 7. Thou shalt teach these words diligently to or whet them upon thy Children c. This cannot be better done than by often examining them touching the knowledge they have of the Word of God and taking occasion thereby further and further to instruct them The Houses of antient Christians in the Apostles times were called Churches because they had such Religious Exercises used in them as were used in the solemn Meetings of the Church among which Catechising was one Vse Use To commend to us the diligent and constant practice of this exercise of Catechising and examining those of our charge in the main Points of Christian Religion and to stir us hereunto Ministers to use this exercise both in publick and private as occasion is offered So Parents and Masters of Families to set apart some time to perform this Duty in their private Houses to examine and ask questions of their Children and Servants touching grounds of Religion c. This is a very profitable course both for the grounding of your Children and Servants in the knowledge of Christian Religion as also to stir them up to labour more and more for further growth therein by discovering their wants and weakness of knowledge unto them Observ 2 Observ 2. That in matters of Religion we are not to rest or rely upon the Faith or Opinions of others or to tye our selves thereunto but look to this That we our selves do believe and hold the sound Truth agreeable to the Word of God Our Saviour asketh his Disciples not onely what opinions others held of Him but what themselves did believe and were perswaded of in this matter But whom say ye that I am Hab. 2. 4. The just shall live by his Faith that is by his own Faith Every one must have a Faith of his own whereby to believe and be perswaded in himself of the Truth in all matters of Faith and Religion and whereby to rest and rely upon God and the truth of his Word and Promises in all Times and Estates Rom. 14. 5. The Apostle having mentioned the different opinions of Men touching the use of things indifferent concludeth thus Let every one be fully perswaded in his own mind Reason Reason We cannot be justified and saved by the Faith of others but every one must be justified and saved by his own Faith ut suprà Hab. 2. Ergo every one must have a true Faith of his own and in himself See Rom. 1. 12. Vse 1 Vse 1. To confute the Popish Doctrine of implicit Faith that it is sufficient to Salvation to believe as the Church believeth though a man have no particular Knowledge or distinct Faith of his own This Faith is commended and justified by
that it might passe from him c. Matth. 26. 39. See afterward upon Chap. 14. Ver. 35. 3. There might be and was in our Saviour as he was Man some Natural loathness to suffer that cursed Death as it was an enemy to Nature It is no sin by a meer natural fear to abhorr Death But when he looked higher at God's Will c. See Dr. Field Vse 1 Vse 1. See by this the unspeakable love of Christ unto us and his earnest desire of our Salvation in that he not onely dyed and suffered for us but also did so willingly readily and chearfully undergo all his Sufferings in that he did so willingly drink of that bitter Cup of the Wrath and Curse of God for us Joh. 15. 13. Greater love hath no man then this that a man lay down his Life for his Friends that is dye willingly for them c. This is that infinite love of Christ which passeth Knowledge Ephes 3. 19. which he manifested by dying and suffering for us so willingly Therefore Ephes 5. 2. Walk in love as Christ hath loved us and gave himself for us c. Now this must draw our Hearts to love him truly again who hath so loved us and to shew our love by our obedience to his Will and by seeking his Glory above all things in the World As our Salvation hath been dear and pretious to him so must his Glory be to us c. Use 2 Vse 2. This is also matter of endlesse comfort to Us and all the Faithful in that Christ's Death and Suffering being voluntary and freely undergone by him are therefore acceptable to God and consequently available to justify and save Us which otherwise they could not have been Therefore Ephes 5. 2. He gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour Why was his Death a Sacrifice so pleasing unto God because he willingly gave himself c. If it had not been a free Will-offering it had not been accepted neither could have been a propitiation for us hereupon depends the Efficacy and Merit of Christ's Death and Sufferings that he dyed willingly and in way of obedience to God his Father and so his Death and Sufferings were accepted for us If he had dyed and suffered a hundred times yet if his Sufferings had not been a Sacrifice pleasing to God they could have done us no good nor ever have reconciled us to God c. And they could not have been pleasing to God if not voluntary c. See Hebr. 10. 10. compared with Psal 40. 8. Use 3 Use 3. Christ having been so willing and ready of his own accord to dy and suffer for us this teacheth us our duty which is to be in like manner ready and willing to suffer any thing even death it self for his sake As he willingly for our sakes suffered death yea that most shameful and cursed death so we must willingly suffer any thing in this life for his sake as reproach shame loss of Goods Friends Liberty and life it self if we shall be called to it as Paul Act. 21. 13. So did the Apostles Act. 5. 41. They rejoyced that they were counted worthy c. So the Martyrs suffered willingly for Christ Use 4 Vse 4. We should willingly part with our sins for his sake Tit. 2. 14. Observ 3 Observ 3. In that our Saviour foretelleth his Disciples of his death and sufferings thereby to prepare and arm them before-hand to the bearing of that grievous trial and affliction which was to happen unto them by occasion of his death Hence we learn that Christians have need to be prepared and armed before-hand to bear trials and afflictions as they ought when they come upon them whether they be outward or inward trials Matth. 26. 41. Watch and pray that ye enter not into temptation that is prepare and arm your selves before-hand by Prayer and Watchfulness against the time of trial that ye be not over-come of it Ephess 6. 13. Take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Joh. 16. 1. These things have I spoken that ye should not be offended They shall put you out of the Synagogues c. Reason It is a very hard and difficult matter to bear crosses and afflictions well as we ought which cannot be done without special Grace of God enabling us Phil. 1. 29. Unto you it is given to suffer for the Name of Christ Therefore we had need be well prepared and armed before-hand Use 1 Use 1. See by this how needfull for Ministers of the Word often to teach the Doctrine of the Cross instructing their people touching the necessity of Afflictions and touching the nature uses and ends of them and in the helps and means to bear them as they ought Thus doth our Saviour often put his Disciples in mind of the Cross and Afflictions which they should suffer as verse 34. of this Chapter Whosoever will come after me let him take up his Cross and follow me So at other times So the Apostles also do often teach this Doctrine of the Cross As Paul and Barnabas Act. 14. 22. taught the Disciples at Lystra Iconium and Antioch that We must through much Tribulation enter into the Kingdome of God So Paul in all his Epistles So 2 Tim. 3. 12. All that will live Godly c. Use 2 Vse 2. For Admonition to stir us up daily to prepare and arm our selves before-hand for times of tryall and for the bearing of Crosses and Afflictions inward and outward The not doing of this is the cause that many are so unfit and unable to bear troubles when they come and that they are so soon dismayed and discouraged casting away their hope and confidence in God being not able to comfort themselves in God as they should do in the midst of their troubles but are ready to despair of help from God and to fall to murmuring and impatiency All this is for want of being well armed and prepared before-hand to bear trials Therefore let every one of us look that we daily prepare and arm our selvs for the bearing of crosses and troubles when they shall come and for greater trials than we have as yet felt Quest Quest How may we prepare and arm our selves Answ Answ 1. Labour to be well instructed in the Doctrine of the Cross touching the necessity of it for all that will live godly touching the ends and uses to be made of Afflictions and the excellent fruit that cometh of them being sanctifyed to us and patiently suffered 2. Often meditate and think of troubles before they come accompt of them and making them present to us in Meditation even before they come This is to take up our crosse daily as we are required to do Luke 9. 23. 3. Get true Faith in Christ whereby to be assured of God's Love and that all crosses and trials shall work for our
up and provoking Peter to this rashnesse and presumption and therefore our Saviour might also call him Satan to shew that herein he was an Instrument of Satan being set on work or stirred up by him to give him this pernicious Counsel Observ 1 Observ 1. That good intentions and meanings will not serve to justify or excuse unlawful Actions Peter's intent and meaning was good in rebuking Christ and disswading him from his purpose of Suffering yet for all that our Saviour sharply reproveth his Fact Saul's intention was good in taking upon him to offer Sacrifice in Samuel's absence yet this excuse served him not but he is sharply reproved by Samuel for that Action 1 Sam. 13. 13. Thou hast done foolishly thou hast not kept c. So Chap. 15. ver 21. he pretended a good meaning in himself and the People for the justifying of his Sin in sparing the best of the Amalekites Cattel for Sacrifice yet that excuse served not So Uzzah had a good intention in staying the Ark when the Oxen did shake it yet that excuse him not for notwithstanding his good meaning the Lord smote him with present death for that sin 2 Sam. 6. 7. So those that rashly did publish the Miracles of Christ wrought upon them contrary to his Commandment they might have a good meaning in it yet that excused them not from sin Reason Reason God requires that in all our Actions we do not onely aim at a good end but also have good warrant from his Word for the Action it self we must not follow our good meaning but his Will Deut. 12. 8 32. Rom. 12. 2. Use 1 Use 1. To convince the folly of such as have nothing to plead for excuse of their unlawful and unwarrantable Actions or rash Speecheâ— but their good intention that they meant well and this they think sufficient to justify themselves Here we see the contrary That a good meaning is not enough to justify or make good our Actions further than we have ground and warrant for them out of the Word of God He will not be served with good meanings but by obedience to his Will revealed in his Word This is the Rule we are to walk by and not our own Will purpose or good intention There be many in Hell which had good meaning c. Vse 2 Use 2. For admonition not to rest in good intentions or meaning in our Actions as if this would bear us out in them but first to see that we have good ground from the Word of God for them otherwise we may sin grievously notwithstanding all good meanings We must in every action not onely aim at a right end but withal have a good ground and warrant for the lawfulness of the action it self else it is no action of Faith and so it must needs be a sin Rom. 14. at the last Verse We must not onely mean well but do well that is be sure our Actions be justifiable by the Word of God else we can have no comfort in them though our intention be never so good which shews also how needful it is for every one to have competent Knowledge of the Will of God revealed in his Word for the guiding of us in all the actions of our life and therefore to come duly to hear the Word and to search the Scriptures in private that we may prove what is the good and acceptable Will of God Rom. 12. 2. Mark 8. 33. And when He had turned about c. Sept. 4. 1625. Observ 2 Observ 2. THe duty of such as are in Authority over others and have charge of them not to let them alone in those sins or corruptions which they take notice of to be in them but to admonish and reprove them for the same Our Saviour here taking notice of the sin of Peter his Disciple doth not wink at it but plainly and sharply reprove it in him So at other times when He discerned either him or his other Disciples to be faulty He used to reprove them as we have often heard before See ver 17. hu us capitis So ought all that have Authority and Charge of others Souls to reprove such sins as they take notice of in those of their Charge Especially this concerneth Ministers of the Church not to wink at the sins of their People committed to their Charge but duly to admonish and reprove the same both in their publick Ministery and also in private as occasion is offered Touching our publick Ministery it is one main part of the execution of it to reprove sin in our People Esay 58. 1. Cry aloud c shew my People â—heir Transgression c. 2. Tim. 4. 2. Preach the Word reprove rebuke c. So also in private it is the duty of Ministers to admonish those of their Charge and reprove sin in them Acts 20. 20. Paul at Ephesus taught them not onely in publick but in private from House to House testifying Repentance both to â—ews and Greeks which he could not do without reproving their Sins Now as this Duty concerneth Ministers so also all others that are in place of Government and have Charge of others as Magistrates Parents Masters of Families c. Ephes 6. 4. Parents to bring up Children in admonition of the Lord. So also Masters to reprove sin in their Servants as Elisha did his lying Servant Gehazi 2 King 5. 26. Reas 1 Reas 1. Such as have Charâ—e of others are bound to use all good means to reform sin in those of their Charge Now admonition and reproof duly given is one speciall means sanctified of God to this end Matth. 8. 15. If thy Brother trespasse against thee go and tell him his fault c. If he hear thee thou hast gained thy Brother A means to bring the Offender to sight of his sin and to work remorse and repentance Reas 2 Reas 2. If such as have Charge of others do let them alone in their sins and not admonish them they become accessary to those sins and guilty of the blood of their Souls if they perish in them for want of admonition See Ezek. 3. 18. True not onely of Ministers but of Parents Masters c. who neglect to warn their Children and Servants of sin Use 1 Use 1. To condemn the great neglect of this necessary Duty in many that have Charge of others who are not careful to reprove sin in those of their Charge but let them alone to go on in them without Reformation c. The fault of many Ministers that they do not reprove sin in their People in publick and private but think it enough to instruct them in their Duties as if it were not as necessary a part of their Ministery also to reprove sin c. No marvail if the People living under such Pastors be profane and loose in Life given to swearing drunkennesse profanesse of the Sabbath A main cause hereof iâ— the Minister's neglect to reprove such sins in them How will such
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
is a Lesson not easily but hardly learned and more hardly practised We must therefore bestow the more care and pains in learning it Now followeth the Doctrine it self which our Saviour here teacheth to his Disciples and the People which Doctrine he delivereth by way of a generall precept or admonition given to all that will be his true Disciples or Followers willing them to deny themselves c. In which precept certain speciall Duties of great weight and moment are enjoyned by our Saviour unto all Christians that profess his Name The Duties are of two sorts 1. General and Principall which is To come after or to follow him 2. More particular and less principal being subordinate to the former and required as helps to the same And these are two 1. To deny themselves 2. To take up their Cross Whosoever will come after me Or follow me that is whosoever is desirous to shew himself a true Servant and Disciple of mine by imitating my example and practising those things wherein I have gone before him Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple that is he cannot shew himself to be my true Disciple by following or imitating my example and practise See also Joh. 12. 26. Christians are said to imitate or follow Christ two wayes 1. In respect of his Doctrine by believing and professing the same 2. In respect of his Life and Practise by conforming themselves thereunto And this latter seemeth here to be chiefly intended Will Hence the Papists would prove their Doctrine of Free-Will But our Saviour saith not that any hath this Will of himself to follow Christ but to shew that none can truly follow him but such as are willing c. Doctr. Doctr. That Christians ought to be imitaters or followers of Christ's example and practise conforming themselves thereunto in the course of their Lives and in all their Carriage This our Saviour doth here take for granted that all that profess his Name should follow him in Life and Practise and therefore also in the end of his Verse he directly enjoyneth it as a Duty Matth. 10. 38. He that taketh not up his Cross and followeth after me is not worthy of me Joh. 12. 26. If any man serve me let him follow me that is if he professe to be my Servant let him shew it by imitating my Example and Practice 1 Cor. 11. 1. Paul professeth himself a Follower of Christ in life and practise which shews it to be the Duty of all other Christians c. 1 Joh. 2. 6. Reas 1 Reas 1. Christ is their Lord and Master and they his Disciples and Servants Ergo. Joh. 13. 14. If I your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example c. Reas 2 Reas 2. He is their chief Captain and Leader in the spirituall Warfare of this Life Hebr. 2. 10. Ergo as good Souldiers they are to follow his Example Reas 3 Reas 3. He is the chief Shepheard and they the Sheep Ergo. Joh. 10. 4. The true Shepheard goeth before the Sheep and they follow him Reas 4 Reas 4. The example of Christ is most excellent and perfit above the examples of all Men and Angels and therefore most worthy to be followed See Joh. 8. 12. Quest Quest How far forth are Christians to imitate Christ in practice Answ Answ Not generally and absolutely in all things which he hath done before us For there are some things in his practice which we cannot imitare As 1. The actions of his God-head as his Miracles his forgiving of sins c. 2. Those actions which were proper to him as our Mediator as to dye for man's sin to rise again by his own Power also to fulfil the Law perfectly and so to be free from all sin But we are to imitate him so far as he hath gone before us and propound his practice as a pattern for us to follow as namely in the practice of those heavenly Graces and Vertues which were in him and in performance of all holy duties of Obedience to God in our lives More particularly we are to imitate him in the practice and shewing forth of these Graces and Vertues in special 1. In his Innocency and Uprightness of life before God and Men For he so carried himself that he was able to say Which of you convinceth me of Sin Joh. 8. 46. Not that we can be free from all sin in practice as He was but that we ought to walk so as to be free from gross and known sins before men so as men cannot convince us to live in any known sin unreformed 2. In the graces of Humility and Meekness Matth. 11. 29. Learn of me for I am meek and lowly in heart Phil. 2. 5. Let this mind be in you which was in Christ c. who humbled himself Ver. 8. 3. In the patient suffering of all Afflictions imposed on him of God and of all injuries done unto him by men 1 Pet. 2. 21. Christ suffered for us leaving us an example that we should follow his steps 4. In the practice of Love toward others Ephes 5. 2. Walk in love as Christ hath loved us c. Joh. 15. 12. This is my Command that ye love one another as I have loved you Therefore Joh. 13. 15. when he had shewed his Love and Humility both at once by washing his Disciples feet He tells them He had given them an Example that they should do as he had done to them In these and the like graces we are to follow Christ's example not that we can in that degree practise them as he did but we are to set them before us as our pattern striving so far as is possible to follow the same Use 1 Use 1. For Reproof of such as profess to be Christians and yet are not careful to conform their life to the example and practice of Christ nor to make Christ's practice their Rule of life to walk by as they should but follow other crooked Rules and evil examples and patterns of life Some follow the sway of their own corrupt lusts walking after them and taking care to satisfy and fulfil them like those Jude ver 18. They follow their lusts of Pride Ambition Covetousness Wrath Malice c. Others follow Satan and his wicked suggestions yielding to him as Slaves and Servants to do his Will conforming themselves to his Will and not to the Will or Example of Christ Others follow the course of this World fashioning themselves unto it that is to the examples and practice of profane men in the World especially if they be men of great place or accompt These be the Rules and Parterns of life by which the greatest part of such as profess to be Christians do now a-daies walk As for Christ's example which is the pattern of all patterns it is least of all followed by them This appears by their
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
every one to humble them to wean them from the World and to mortifie their sinfull Lusts c. And therefore he will have every one of us stand to His choice for the particular Crosses which we are to Suffer As the sick Patient is not to choose his own Physick but willingly to take that which the wise and skillful Physician thinks best for his Disease So here c. The Child that is to be corrected must not choose his Rod but leave it to his Father c. Vse Use To reprove our Natural Corruption which makes us desire to be our own Choosers in the matter of bearing the Cross being unwilling to Suffer any Crosse or Affliction but such as our selves like well of Hence it is That in time of Trouble we repine murmur and are discontented not so much at this that God doth afflict us as that he doth afflict us in this or that kind otherwise than we would have him This doth cause many in their Troubles to wish that God would lay any other Crosse upon them rather than that which is upon them and they think they could bear any better than that The poor man wisheth any other Cross rather than Poverty the sick man on the other side thinks he could better bear Poverty than the pain of Sicknesse He that hath a long and lingring Sicknesse wisheth for a more sharp fit so it might be short Contra another feeling a sharp and violent sicknesse though but a little time wisheth rather a longer so it were less painful Marryed persons think they could bear any Crosses better than the Troubles of the marryed Life Contrà Single persons think they could bear any Crosses better than those which they meet with in the Single Life Thus we are by Nature apt to dislike our own Crosse which God layeth upon us for the present and to be unwilling to bear it and to desire to choose our own Crosses and Troubles But this is our corruption and weakness and herein besides that we are guilty of disobedience against God we are also our own enemies for if God should leave us to our selves to choose our own Crosses it is certain that we should choose worse for our selves than the Lord himself doth We should rather choose that kind of Tryall and Affliction which is hurtfull and dangerous for us than that which is most profitable and good for us Therefore leave the matter to God who knoweth best what is good and fit for every one of us And let us shew our willing and chearfull obedience not onely in Suffering but in Suffering what He will have us Suffer Think thy present Affliction ever the best for thee and therefore willingly submit to the bearing of it This is to take up thine own Cross c. Look not at other's Crosses nor wish them rather than thine own but take up thine own and to this end labour for a good opinion of it Be perswaded That it is the best and fittest for us of all other because the Lord doth lay it upon us who knoweth best c. Matth. 6. Our heavenly Father knoweth what we have need of not onely what Blessings but what Crosses c. Submit to his Will in thy particular Cross whatever it be Whether Outward or Inward whether in Body by Sickness or in good Name c. Say this is my Cross and I will bear it Our Cross is that which God layeth on us not that we desire or put upon our selves c. Mark 8. 35. For whosoever will save his Life c. Nov. 27. 1625. IN the former Verse our Saviour required this as a Duty at the hands of all that will be his true Disciples that they should take up their Crosse that is willingly submit themselves to the suffering of all Afflictions and Miseries of this Life imposed on them of God yea and of Death it self and that for his sake whensoever they should be called thereunto Now he doth in this 35th Verse lay down two forcible Reasons to perswade Christians to be willing to lay down their Lives and to Suffer Death for the Name of Christ in case they be called unto it The first is taken from the great hurt and danger or punishment threatned by our Saviour against such as refuse to lay down their Lives for his sake And on the contrary do desire and seek to save their own Lives though it be with the denyall or forsaking of Christ and the Gospel The punishment denounced against such is that they shall lose their Lives which they think to save Whosoever will save his Life shall lose it The second Reason is taken from the contrary great Benefit and Reward promised by our Saviour to such as are content to lay down their Lives for his sake and the Gospel's when they are called to it The Reward promised is That such shall save their own Lives In these words But whosoever shall lose his Life for my sake c. General Observation That it is no easie matter but very hard for a Christian to lay down his Life or to Suffer Death willingly for the Name of Christ and profession of the Gospel Therefore our Saviour is fain to use such strong and forcible Reasons here to perswade us unto it not contenting himself to enjoyn the generall Duty of taking up of the Crosse but urging and pressing this Branch of it by these Reasons to shew the difficulty and hardnesse of practising it As it is hard to Suffer any Tryal or Affliction for the Name of Christ so especially this Tryall by Death and by the losse of our bodily Lives of all Crosses to be taken up for the Name of Christ this is the hardest to take up Therefore Luke 14. 26. our Saviour speaking of sundry things dear to us which are to be denied and forsaken for Christ's sake nameth the forsaking of Life in the last place as hardest of all If any man saies he come unto me and hate not his Father and Mother Wife and Children c. yea and his own Life also he cannot be my Disciple Hence it is that not onely the wicked but even the Saints of God have sometimes been loath and unwilling to lay down their lives for Christ as Peter Joh. 21. 18. So some of the Martyrs for a time c. Reason Reason 1. Bodily life is dear and precious to us by Nature above all other temporal and earthly blessings enjoyed in this World Job 2. 4. Satan knew this that Skin for skin yea all that a man hath will he give for his life Therefore it must needs be hard for a Christian to overcome this natural love of life and to be content to part with it for Christ's sake 2. Death is terrible and fearful to us by Nature Flesh and Blood of it self doth abhor and shun it yea not onely corrupt Nature but pure Nature shunneth death as an enemy to it as we see in Christ himself praying that the cup
of death might pass from him c. Therefore it must needs be very hard for a Christian to overcome this natural fear of death and to be willing for Christ's sake to undergo it Use 1 Use 1. See here again the truth of that we heard before on the former Verse That it is a hard matter to be a good Christian in life and practice For he that will be so indeed must make accompt to lose his own bodily life that is to lay it down and part with it for Christ's sake and the Gospel's if he be thereunto called of God yea before he be called to do it actually he must do it first in heart and affection and that daily He must dy daily for Christ and his Name 's sake as Paul speaketh 1 Cor. 15. 31. Now this is no easy thing to do but very hard and difficult as we have heard To hate our own lives in comparison of Christ and daily to put our life in our hands for his sake c. Oh how hard a thing is to Nature So hard that Nature can never do it of it self neither can it be done without the special gift and grace of God enabling us to it Phil. 1. 29. To you it is given in behalf of Christ to suffer for his sake See therefore how many do deceive themselves in thinking it an easy matter to be a good Christian Vide supra Use 2 Use 2. See what need there is for us daily to fit and prepare our selves for performance of this difficult duty viz. the suffering of bodily death for the Name and Profession of Christ to lay down our lives for his sake if we shall at any time be called to it as we may be and must make accompt to be if God see it good and necessary for his Glory and the furtherance of our own and others Salvation Therefore let us daily fit and prepare our selves unto this great work As we must prepare for other lesser trials and afflictions so especially for this the greatest of all other This is the trial of all trials the cross of all crosses when God calls us to dy for the Name of Christ or to give testimony to his truth This is most properly to take up our cross as Christ did for he took up and did bear the cross on which he was immediately after to dy for us c. So must we daily prepare to take up our dying Cross or the Cross and Affliction of Death for his Name 's sake Hard it is to take up the Cross in our life-time by Sickness Poverty Disgrace Loss of Goods Friends c. but all this is nothing to this taking up our Cross in death and by death for Christ's sake and the Gospel's Therefore if there be great need to prepare daily to bear other trials how much more to endure this Therefore be careful hereof and because of our selves we cannot do it seek to God by Prayer and use all other good helps to enable us But more of this afterward Now to speak more particularly of the words Whosoever will save his life that is Whosoever shall desire or seek to preserve his bodily life from danger and shall refuse to hazard or lay it down for my sake or for the Profession of my Name and Gospel when he shall be called thereunto and will rather deny me c. That this is the meaning may appear by that which followeth Our Saviour doth not simply condemn the care of preserving our bodily life for this care is necessary and it is a sin to neglect it but his purpose is to condemn the inordinate and preposterous care of preserving bodily life when it is preferred before the seeking of Christ's Glory by Obedience to his Will and by Profession of his Name and Gospel He shall lose it that is He shall forfeit and deprive himself of life yet not onely of his bodily life although he shall at length be deprived of that also forasmuch as it is appointed for men once to dy Hebr. 9. 27. but he shall lose and be deprived of that eternal life of Soul and Body which God hath prepared in Heaven for his Elect. Note that this threatning of the loss of eternal life is not to be understood absolutely but with the condition or exception of Repentance as all other like threatnings found in Scripture that is to say unless such a one do afterward repent of this sin of preferring the safety of his own life before the honour of Christ and the Obedience which he oweth to his Will Doct. Doctr. That such as desire or seek to save the temporal life of their bodies with the denial of Christ or of his Word or do refuse to part with their bodily lives when they are called so to do for the Profession of Christ and the Gospel they are in danger to lose and to be deprived of eternal life The manifest Doctrine of this place lying plain in these words Whosoever will save his life shall lose it that is Whosoever seeketh to save or keep his bodily life from danger by the denial of Christ c. shall be deprived of life eternal The same Doctrine is taught else-where by our Saviour as Matth. 10. 39. He that findeth his life shall lose it that is He that seeks to find it or thinks to find or save it by the denial of Christ when he should lose it by confessing him And Ver. 33. Whosoever shall deny me before men though it be for the saving of his life him will I also deny before my Father which is in Heaven So Joh. 12. 25. He that loveth his life shall lose it viz. He that loveth it too much and inordinately so as he will rather deny Christ or His Word than part with his life c. Reason Reason 1. It is a great Sin against God and dishonour to Christ for any to prefer the safety of their bodily lives before his Glory and the Profession of his Name Now all sin deserves eternal death and consequently the loss of eternal life 2. The Justice of God requires that such as refuse to part with their temporall Life in this World for Christ's sake should be deprived of eternal life in the World to come unlesse they speedily repent for this Errour Vse 1 Use 1. See how fearful and dangerous for any to deny Christ or his Truth or any part of it for the saving of their bodily Lives in time of Persecution or otherwise No small sin but hainous and grievous a damnable sin such as is like to cost them dear who commit it unless they truly and in time repent of it It shall cost them the loss of Heaven and of eternal Life as our Saviour here threatneth This was the sin of Peter which through infirmity he fell into and it had cost him the loss of eternal Life if he had not repented of it with bitter tears The like sin have many other fallen into in
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
c. And sinfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely tainted with corruption of sin but full of sin polluted with many and grosse sins and living in the same without Repentance This is added to explain the former Title Adulterous shewing why they were not the true spirituall Children of Abraham but rather a bastardly Brood because they were not holy and religious in Life as was Abraham but profane and wicked Observ 1 Observ 1. When we have occasion to speak or make mention of the sins of gross and notorious Offenders we are not to speak too favourably of them but rather to censure them sharply as they deserve Not to excuse or lessen but rather to aggravate them So our Saviour here being to speak of the wicked Jews speaks not favourably but calls them an Adulterous and sinfull Generation a wicked and bastardly Brood c. So at other times as Matth. 16. 4. So Matth. 7. 6. He calls them obstinate Contemners and Scoffers at Religion Doggs and Swine He calls Judas Devil See 2 Pet. 2. how sharply the Apostle censureth those wicked false Teachers and Seducers calling them brute Beasts Wells without water Clouds carryed with a Tempest c. So Jude Epist. ver 12. Fruitless Trees twice dead c. Raging Waves of the Sea foming out their own shame wandring Stars c. Thus when we have occasion and are called to speak of gross or notorious wicked persons we are not to favour or spare them but to censure their open and manifest sins as they deserve thereby to testifie our own detestation of them and make them odious to others Especially this concern Ministers of the Word in their publick Ministery when they have occasion to speak of the sins of grosse Offenders not to mention them or reprove them too favourably but sharply to censure them especially obstinate Offenders c. Use Use This condemns the practice of such as are wont to excuse minse or colour-over grosse and notorious sins of others when they have occasion to speak of them especially if the Offenders be their Friends c. Observ 2 Observ 2. It is a great occasion of sin to live amongst such People or Persons as are profane and wicked Living in midst of an Adulterous and sinfull Generation is mentioned here by our Saviour as one occasion of being ashamed to confess him and his word before men See Joh. 12. 42. True of all sins both of commission and omission Living and conversing amongst the wicked is a great occasion to move such as so live both to do that which is evil and also to neglect and omit good Duties Living in Sodom was afterward an occasion unto Lot's Daughters of committing the sin of incest with their Father Joseph's living among the profane Egyptians in Pharoah's Court was an occasion to him of using that profane Oath or asseveration By the life of Pharoah The Israelites living so long among the Idolatrous Egyptians was an occasion to them of making a Golden Calf c. Peter's coming into the High-Priests Hall and standing amongst that profane Company and warming him by the same fire was the occasion of his dangerous sin of denying Christ c. Reas 1 Reas 1. We are by Nature apt to follow and be led by evil example of others with whom we live and converse Prov. 22. 24. Go not with a furious man lest thou learn his wayes c. Reas 2 Reas 2. Sin is of a contagious Nature apt to spread the infection of it to those that live amongst the wicked like a Leprosie or other contagious Disease Like leaven 1 Cor. 5. 6. A little leaven leaveneth the whole Lump Use 1 Vse 1. See how dangerous for any to make choice to live and converse amongst the profane and wicked Thus do many young Gentlemen and others who travail beyond the Seas and live in forrain Countries among Papists and other profane Persons and People without a lawful Calling onely to see Fashions c. Hence is it That many of them return home infected with popery or profanesse Such also offend in this kind who being to choose a place for their Dwelling do willingly plant themselves in profane places where sin aboundeth and where they are like to have little or no company but of profane persons c. How dangerous is this experience teacheth For do we not see how by this means some that have been zealous and forward in Religion have fallen away and waxed cold or lukewarm in religious Duties and have also been drawn into the practice of gross sins c. Take heed therefore it is a tempting of God thus to cast thy self upon so great an occasion of sin David lamented his misery That he was forced to dwell among the profane Psal 120. 5. And wilt thou bring this misery and danger upon thy self willingly Use 2 Vse 2. See what need for such as are called to live amongst profane and wicked Persons or People to walk wisely and circumspectly in regard of this great occasion of sin that they be not drawn away by it Col. 4. 5. Walk in wisdom toward them that are without As those that live amongst such as are infected with the Plague or other contagious Diseases have need to walk warily lest they take the infection So here such as live amongst the profane that are infected with the Plague or Leprose of gross sins had need be watchfull over their wayes lest they be infected by the society of such and drawn away either to the love and liking of their sins or to the neglect and omission of good Duties He that walks among snares and pit-falls had need to look to his Feet so he that lives among the wicked c. Ezek. 2. 6. The Prophet compares them to Briars and Thorns which are so apt to lay hold and to prick such as come near them Also to Scorpions which will sting such as come near them Vse 3 Use 3. For admonition to all that profess to be God's Servants to shun the society of the profane and wicked of this World as much as is possible and to separate from the same lest their society be an occasion of sin unto them 2 Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing c. Revel 18. 4. Come out of her that is out of Babylon my People that ye be not partakers of her sins c. Not that we can wholly separate from the wicked for then we must go out of the World but as much as is possible so far that we do not willingly and without a calling use their company or live among them Observ 3 Observ 3. It is no sufficient excuse for Sin or for omission of good Duties that such as are guilty of the same do live amongst wicked and sinfull Persons or People No excuse for being ashamed of Christ and his Word though we live in an Adulterous and sinfull Generation No
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâ—ies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coâ—â—endable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâ—d hereof do by their silence
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ— a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ— with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
better admonish and stir them up to diligent attention and serious consideration of thoâ—e things which he was about to speak and do 2. Because they were all faulâ—y and tainted with Pride and Aâ—bitious desire of preheminence one above another as they shewed themselves to be by their private disâ—utaâ—ion about Primacy in the former verse and so all had need to be adn onished of that sin and to be taught the contrary practice of true Humility therefore he calls them all to him Observ 2 Observ 2. See that all such as are guilty of sin and have need of â—race or of further growth in Grace should be ready and forward to hear the Word of Christ whereby their sins may be reproved and they stiâ—red up to the practice of the contrary Grace and of all good Christian Dutie which therefore shew â—how needfull it is for all sorts of Christians to be heâ—rers of the Word and Doctrine of Christ yea to be forward to hear it on all occasions forasmuch as all are guilty of sin more or less yea of many corruptions and all have need of Grace at least of further growth therein Therefore all have need to be hearers of Christ's Word and Doctrine Preached by his Ministers even the best Christians â—ust be forward to hear it even such as have greatest Knowledg and greatest measure of Grace already c. 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Now followeth the Matter it self which our Saviour now taught unto his Twelve Disciples being thus called together unto him viz. the doctrine of true humility which first he teacheth them by way of precept in this Verse If any desire to be first That is do desire and seek true honour preheminence and dignity above others For the better conceiving hereof know That these words are two wayes interpreted Some take them to contain a threaâ—ening of punishment to such as do ambitiously seek preheminence above others in this world That such shall by the just Judgment of God be greatly abased and be made of no account even as servants unto all others And this is true in it self that it shall be so But I take it not to be the proper meaning of these words But rather that they do contain an Admonition or Precept of our Saviour Christ by which he sheweth what is to be done or what course is to be taken by every one that doth desire and seek true honour and dignity viz. That he must abase and humble himself even below or beneath all others in his own opinion and account of himself and in his behaviour and practise towards others So Matth. 20. 26 27. The same shall be last of all Or let him be last of all For so some do translate the words as Beza Jansen c. and that I take to be the best translation of them Let him be last of all That is to say Let him become the lowest meanest and basest of all other men in his own estimation and account and in his behaviour and practise towards all others let him shew it And servant unto all A further Expositson of the former words shewing what it is to become the last of all namely to submit himself so far both in his opinion of himself and in his carriage and practise toward others as to make himself even a servant unto others though not simply and absolutely yet in soâ—e respect namely in way of seeking and procuring the good of others by all means not refusing or disdaining to do the meanest duty or service of love for the good of others See also Mar. 10. 43 44 45. for confirmation of this Exposition Observ 1 Observ 1. In that our Saviour purposing to reform the sin of ambition in his Disciples in seeking preheminence one above another doth to this end teach the contrary practise of humbling and abasing themselves one towards another c. hence we may gather That it is a good remedy and means to reform any sin or corruption in our selves to labour and strive to the practiâ—e of the contrary grace or vertue Hence it is that in Scripture oftentimes where we are dehorted from any vice or sin we are in the same place immediately exhorted to the practice of the contrary Vertue or good Duty So Ephes 5. 25. Putting away lying speak every man truth with his neighbour And Verse 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers And Verse 31 32. Let all bitternesse and wrath and anger c. be put away from you with all malice And be ye kind one to another tender-hearted forgiving one another c. Rom. 12. 16. Mind not high things but condescend to men of low estate 1 Thess 4. 3 4. This is the Will of God even your sanctification that you should abstain from fornication That every one of you should know how to possess his vessell in sanctification and honour Hebr. 13. 5. Let your conversation be without covetousnesse and be content with such things as ye have Thus where the practise of any sin is condemned we are strired up to put in practise the contrary grace and vertue to shew that the latter is a remedy against the former As in bodily diseases contraria contrariis curantur c. So here Vse Use Let us then use this remedy and means for the better subduing and mortifying of such sins and corruptions as we feel in our selves strive by all means unto the practise of such Christian Graces and Vertues as are most opposite and contrary to the sins we are given unto If thou be given to covetousnesse to anger pride impatiency uncleannesse c. labour and pray for contrary graces to these sins To this end take spiritual notice of thy personal sins c. Observ 2 Observ 2. The best way for a Christian to attain unto true honour dignity and preferment above others is by the practise of true humility in humbling and abasing our selves in this world The way to be first in true honour and dignity is to become last by humility that is to make our selves the lowest and meanest by practice of true humility Prov. 15. 33. Before honour goeth humility and Matth. 23. 12. He that humbleth himself shall be exalâ—ed and Luke 14. 7. To this purpose our Saviour put â—orth a Parable to those which chose the highest rooms at the Feast When thou art bidden to a wedding â—it not down in the highest room but in the lowest that thou mayst after be advanced by the Master of the Feast Then he addeth that sentence again Verse 11. For whosoever exalieth himself shall be abased and he that humbleth himself shall be exalâ—ed which shews That true humility is the way to true honour and preferment Now this is true of all true honour and preferment both in this world and in
of Heaven Use 2 Use 2. To stir us up every one to labour and use all means to attain to this excellent Grace of true Humility that by it we may become like unto Children yea to little Children resembling them in the practice of Humility and in all the properties thereof in thinking meanly of our selves and well of others in being contented with our present estate and degree and not ambitiously seeking after higher place or dignity than doth belong to us c. Consider the great necessity of this Grace of Humility and that we should by it resemble little Children Unlesse it be thus with us we are unfit for the Kingdom of Heaven and can never be partakers of it Matth. 18. 3. ut supra Contrà as is there shewed the onely way to be great in that heavenly Kingdom is first to become truly humble in our selves as little children c. Helps to attain to this humility 1. Pray unto God c. 2. Labour for a sight of our sins and infirmities c. 3. Look at Christ's example Matth. 11. 19. 4. Excellent Promises made to such Esay 57. 15. 1 Pet. 5. 5. Observ 4 Observ 4. In that our Saviour sets a little child before his Disciples to teach them humility we may learn this That we ought not to disdain or refuse to learn the practice of Religion and grace of the meanest Teachers no not of young Children but we must be content to be set to School to them as it were to learn some Christian graces and vertues as here the grace of humility and in other places of Scripture we are called to learn of them the practice of innocency and freedom from malice 1 Cor. 14. 20. of love and desire to the milk of the Word c. 1 Pet. 2. 2. yea in Scripture we are set to School to the brute beasts as to the Ox and Ass Esay 1. 3. to the Fowls of the ayr to the Lilies of the field Matth. 6. to learn faith in God's providence and to moderate our cares for things of this life So to the Pismire Prov. 6. 6. to learn diligence in our Calling and provident care for time to come Vse Vse See then that we refuse not to learn the wayes of God and the practice of Christian Duties even of the meanest Teachers which God hath appointed to instruct us no not of our young Children nor of brute beasts Fowls of the ayr grasse of the field c. all which in their kind may serve to instruct us in the knowledg of God's Will and obedience to it Observ 5 Observ 5. In that our Saviour took this little Child and imbraced it in his arms and did also set it beside him as St. Luke saith Luke 9. 47. shewing thereby his special affection unto it and especially to such as do resemble such children in the grace of humility hence we learn further That Christ Jesus doth bear a special and singular affection of love unto such persons as are truly humble and do herein resemble little Children As the grace of humility is most acceptable and pleasing unto him so all that are indued with it John was the beloved Disciple of Christ above all the rest And it seems probable that one special grace for which he was so beloved was his humility and that he excelled in this grace may appear by his modest and humble manner of writing of himself Joh. 21. 24. Luke 7. 14. see what love and respect Christ shewed to that humble woman who washed his feet with her tears c. preferring her before Simon the proud Pharisee c. See also Luke 18. Reason Reason Humble persons do in special manner resemble Christ himself Matth. 11. 29. Learn of me for I am lowly Therefore he cannot but affect them with singular love Similitudo morum conciliat amicitiam as Philosophers teach So here between Christ and humble Christians Vse 1 Use 1. To comfort humble Christians which feel this excellent grace wrought in themselves in any measure Though the world hate despise and trample them under foot as oftentimes it comes to passe yet this is enough to comfort them that they are beloved of Christ himself in special manner and in high favour and account with him Set this against all contempt of the world See Esay 66. 2. To him will I look c. Esay 57. 15. He dwells with an humble spirit c. Vse 2 Use 2. If we desire to be interessed in the special love and favour of Christ Jesus the Son of God our blessed Saviour then labour for this excellent and pretious grace of true humility by which we may become like unto such little children as he so lovingly imbraced in hiâ— arms yea by which we may resemble and shew forth the image of Christ himself Then the more like we are unto him the more he must needs love and affect us and the more he will shew his singular love to us by all fruits of it as by communicating himself to us by revealing the secrets of his Will to us c. Psal 25. 9. The meek or humble will he teach his way Use 3 Use 3. Hence gather on the contrary That proud and haughty persons are hateful and abominable unto Christ Jesus Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord. This hatred and detestation of proud persons our Saviour shewed by opposing himself so much as he did both in his doctrine and practise against the proud and self-conceited Pharisees Luke 18. 9. He spake a Parable to certain which trusted in themselves that they were righteous and despised others c. So at others times he sharply reproves them for their pride and hypocrisie shewing his detestation of it Use 4 Use 4. Seeing Christ our Saviour doth bear such affection to humble persons this should also move us to have such in singular love and estimation in and for Christ's sake c. But of this more in the Verse following Mark 9. 36 37. And he took a Child c. Aug. 19. 1627. IN these two Verses the Evangelist shews how our Saviour took occasion to teach his Disciples the practise of humility by a reall type or example of a young Child which he called to him took in his arms and set before them Where 1. is set down our Saviour's propounding of this example In taking the young child c. 2. His applying of it to his purpose in that he takes occasion thereby to commend and urge the practise of humility unâ—o his Disciples Of the former I have spoken Now followeth the latter viz. The application of the example of the young Child In that our Saviour takes occasion from thence to perswade and stirr up his Disciples to the practise of humility This he doth by shewing how dear and pretious in his account such Christians are who do resemble little Children in humility which he sheweth by this That whatsoever love and respect
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
are upright before him ayming at his glory in all that they do In this case he accepteth the will for the deed in them 2 Cor. 8. 12. Though we make but a weak and timorous profession of hiâ— Name yet if it be in truth and sincerity he accepteth it and doth account us in the number of his disciples Earthly Masters will not entertain or keep such a servant as is ashamed openly to acknowledg his Master before others But Christ our heavenly Master is more gracious in bearing with us though we be ashamed oftentimes to profess him and his Word before men so openly and boldly as we should do This may greatly comfort us against our weakness and timorousness in the profession of Christ and against all the imperfections of our obedience to his Will Onely take heed that we do not please our selves in these our wants and failings but that we be daily humbled for them and strive against them labouring to grow more and more zealous in all duties of obedience and service unto Christ Then may we have true comfort in the midst of all our failings and infirmities when we consider what a gracious and merciful Lord we have who doth so well accept of our imperfect services This being thought upon will comfort us both in life and death Ambros Non sic vixi ut vivere me pudeat nec mori timeo qua bonum Dominum habemus Observ 2 Observ 2. In that our Saviour saith He that is not against him is on his part and consequently that whosoever is not on his part is against him hence we may gather That in Religion and in the profession of Christ and the Gospel there is no mean or middle sort of persons between friends and enemies of Christ but all are either friends or enemies He that is not the one is the other He that is not an enemy is a friend to Christ and the Gospel and on the contrary he that is not a friend must needs be an enemy This is proved by comparing this place with that Matth. 12. 30. Use Use See what to think of such as professe to be of no side in the matter of Religion neither Papists noâ— Protestants neither with Christ nor against him This cannot be and therefore the truth is such Neâ—trals are very enemies of Christ and of the Gospel For one of the two they must needs be either enemies or friends to Christ But friends they are not they do not stand for Christ therefore they are against him God alloweth no spectators in Religion All are actors either on Christ's part or against him Let us then take heed of halting between two Opinions in Religion If the Lord be God follow him but if Baal then follow him as Eliah warned the idolatrous people 1 King 18. 21. We read Levit. 19. 19. that â—ods people were forbidden in time of the Law to sow their ground with mingled seed and to wear a gaâ—â—ent of â—nnen and woollen to shew that the Lord would not have them to be of a mingled or linsey-woolsey Religion that is of no Religion in truth but rather enemies to it And Revel 3. 16. the Church of Laodicea is threatened for being luke-warm neither hot nor cold in Religion Take heed it be not so with any of us lest the Lord do spew us out of his mouth The Lord doth loath and detest such luke-warmnesse and halting in Religion See therefore that we do not onely make shew to be no open or direct Enemies of Religion and the Gospel but that we do approve our selves to be true friends and favourers yea zealous and forward professors and maintainers of the same for else it is certain that we are enemies and adversaries unto it whatsoever shew or pretence we make of the contrary There is no middle way between these two as hath been shewed Mark 9. 41. For whosoever shall give you a cup of water c. Sept. 23. 1627. IN the three former Verses as we have heard the Evangelist mentioned a Conference between our Saviour Christ and his Disciple John concerning the prohibiting of one whom they saw casting out Devils in Christ's Name In which Conference our Saviour forbade them to hinder that party alledging reasons thereof c. Now from this 41. Verse to the end of the Chapter the same Evangelist setteth down unto us some special Points of Doctrine or Instruction which our Saviour took occasion to teach unto his Disciples at the same time as is probable Of which Points of Doctrine we shall hear in their order as they lye in the residue of this Chapter The first Point of doctrine is touching works of Charity to be performed unto good Christians which our Saviour commendeth by the reward which he promiseth to every one that doth perform such work of charity Verse 41. For whosoever shall give you a cup of water c. Touching the particular dependance of these words on that which goes before it seemeth most probable that our Saviour having before Verse 37. begun to commend unto his disciples the practice of love toward such good Christians as do resemble little children in humility and then being interrupted by John's relating unto him the matter of him that cast out devils in his Name now having made answer unto John he returneth to speak again of the same matter which before he began to intreat of Verse 37. touching the practice of love toward good Christians Sic Illyric The words of this Verse considered in themselves do contain a commendation of the practice of love to good Christians by an excellent promise of reward made unto such persons as shall perform any work of charity though never so small unto such good Christians Where three things are to be considered 1. The Persons to whom this promise is made Whosoever shall give you a cup of water to drink 2. The Ground or Motive which should move them to perform this work of charity to Christ's Disciples viz. the Name of Christ and because they did belong to him 3. The promise it self Verily I say unto you he shall not lose c. Of the first Whosoever shall give you a cup of water That is shall perform the least work or duty of love one of the smallest and easiest duties of love viz. the giving of a cup of water to drink unto one that is thirsty being named instead of all other duties of charity And our Saviour nameth this particular work of charity in giving a cup of water c. because it was an usual and common courtesie to do this in those times and in that hot Countrey of Judea in which their common and ordinary drink was water especially for the poorer sort To you That is to his Disciples or to any other true believers and professours of his name such as they were Observ 1 Observ 1. To shew love and kindnesse to good Christians believing in Christ and professing his Name is a duty very
of mercy performed to them See Matth. 10. 4. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward Prov. 19. 17. He that hath pitty upon the Poor lendeth unto the Lord and that which he hath given will he pay him again This is to be understood chiefly of shewing mercy to the poor Saints of God whosoever doth so lendeth to the Lord and he will repay and recompence him for the same Gal. 6. 9. Let us not be weary in well-doing that is in doing good to the Saints and houshold of Faith as it is expounded in the Verse following for in due season we shall reap c. that is we shall receive a reward or recompence from God himself for all the good we do unto his Saints 1 Cor. 9. 6. He that soweth bountifully shall reap bountifully that is a bountifull reward from God for his liberality towards the Saints of God Quest Quest What reward shall such receive from God who shew love and mercy to his Saints Answ Answ A twofold reward 1. Temporary in this life which God will give unto them so far as shall be good for them in blessing and prospering them so much the better in this world and in their outward estate by how much the more forward they are in shewing love and mercy to his Saints Deut. 15. 10. Thou shalt give to thy poor Brother and thine Heart shall not be grieved c. because that for this thing the Lord thy God shall blesse thee in all thy works c. Prov. 3. 9 10. Gen. 12. 3. At least the Lord will reward them in this life by giving them inward comfort in their Consciences by the performance of such works of Charity to the Saints 2. Eternal after this life in Heaven Matth. 25. 34. compared with ver 40. Christ shall say to those on his Right hand Come ye Blessed for I was an hungred and ye gave me meat c. Then ver 40. In as much as ye have done it unto these my brethren c. Use 1 Use 1. Hence gather that it can be no loss or hinderance to us to do good and shew mercy to the Saints of God or to be liberal and bountifull towards them any way within compass of our ability forasmuch as God himself hath promised to reward and recompence us either in this life or after this life or both and he will do it Therefore it shall be rather a great gain and advantage unto us that we have bin liberall and bountifull in shewing mercy to the Saints of God Let such think of this who are afraid it will be a hinderance to them in their estate in this World if they be liberall in works of mercy towards the Saints of God Use 2 Vse 2. See here again how great encouragement we have to this duty of shewing love and mercy to the Saints of God seeing the Lord himself will reward and recompence us for the same and that both in this life either by blessing and prospering us so much the more in our outward estate or by giving us inward comfort in our own Consciences and also after this life by giving unto us the reward and Crown of everlasting life and Glory in his Heavenly Kingdome Think of the greatness and excellency of this reward promised of God and which he himself will give unto us for all the love and mercy we shew to his Saints and Servants in this life that it may perswade and move us to all readiness and forwardness herein The rather because of the manifold hinderances and discouragements which we shall meet with to hinder us in the duties of love and mercy to the Saints of God against all which let us oppose this excellent reward which the Lord himself hath promised us for doing good and shewing mercy to his Faithfull Servants That we be not hindred by any inconveniencies or diâ—ficulties let us often look at the blessed reward which we shall receive of God himself for doing good to his Saints Consider that in doing good to them we do good to our selves procuring to our selves a most excellent and blessed reward both here and hereafter in heaven In giving to the poor Saints of God we lend to the Lord himself who will abundantly repay and recompence us by shewing love and mercy to the Saints of God we lay up treasures in Heaven where neither Moth nor Canker corrupteth c. Matth. 6. 20. We make us bags which will not wax old c. Luke 12. 33. Though this consideration of the reward promised be not the main or principal motive that should move us to shew love and mercy to the poor Saints of God for we ought to do it out of our love to God and to his Saints and children though there were no reward promised yet the Lord would have us to look at the reward which he hath promised the better to perswade and stir us up to this duty which he requireth of us He might have commanded it without promising any reward and then we must have obeyed much more now that he doth allure and draw us by the hope of so excellent a reward Now followeth the certainty of the reward here promised by our Saviour to such as perform the least work of charity or mercy to his true Disciples The certainty is implyed 1. By the asseveration Verily I say unto you 2. By the manner of propounding the promise He shall not lose c. Observ 1 Observ 1. Though such Asseverations as this may be used sometimes yet not leightly vainly or commonly in small and trifling matters but upon serious and weighty occasions when some matter of weight is to be avouched by us Thus our Saviour alwayes used this kind of asseveration Verily c. which therefore condemns the practice of such as do so commonly and leightly use this or such like earnest asseverations as Verily Truly c. when there is no necessity or weighty occasion to use the same Contra in our ordinary communication we should content our selves with Yea and Nay Matth. 5. 37. Observ 2 Observ 2. See the difference between Christ's teaching and the teaching of all others in the Church He in his own Name immediately c. See before Verse 1. of this Chapter Observ 3 Observ 3. The Reward which is promised and shall be given of God unto such as perform duties of love or mercy to his Saints is most sure and certain unto them They shall not lose it or misse of it either in this life or after this life in Heaven This our Saviour avoucheth by his own testimony putting the weight of his own authority upon it and that with an earnest asseveration Verily I say unto you He shall not lose his reward That which Solomon speaketh of the reward of good works in general Prov. 11. 18. He that soweth righâ—ousness shall reap a sure reward is true in particular of the reward that shall be given
and see good dayes let him refrain his tongue from evill c. Reas 1 Reason 1. True Repentance is the way and means to obtain eternal life God having promised it to such as turn from sins in which respect it is called repentance unto life Act. 11. 18. and repentance to salvation 2 Cor. 7. 10. Now to refrain sin and the occasions of it is one part of the practice of repentance called mortification or dying to sin therefore we are not only to be humbled for sin past but to refain sin to come Reas 2 Reas 2. Sin is the main hinderance that keepeth men back and hindreth them from being partakers of eternal life Heb. 3. 19. They could not enter in because of unbelief either into the earthly or heavenly Canaan Rev. 21. 27. Therefore to refrain sin and the occasions of it must needs be a help and furtherance to the Kingdom of Heaven Use Use This ought greatly to encourage us to the practice of this duty of mortification in resisting and refraining sin and the occasions of it seeing so great good will come of it seeing it is the way and means to further us to eternal life Therefore though the practice of mortification in refraining sin and the occasions of it be most painful and tedious to flesh and blood yet be content to undergo and suffer it in hope of that blessed reward of eternal life which is attained unto by this means Therefore when thou feelest pain and grief in refraining sin and mortifying thy sinful lusts remember the reward promised of God to such as do this conscionably even life eternal Though it be painful to refrain sin yet Heaven is worth all thy pains and will fully recompence thee for the same Thou must not think to dye without pain Now to refrain a sin and to resist and to subdue thy corrupt lusts is to dye unto sin Be content then to suffer the pains of this spiritual death that by it thou mayst attain to everlasting life c. This death is the high-way to life yea to eternal life and this pain and grief suffered in mortifying thy lusts is the way to everlasting ease and comfort in God's Heavenly Kingdom Observ 3 Observ 3. See how great and excellent a blessing it is to be partaker of eternal life or of the Kingdom of heaven after this in that it is preferred here by our Saviour before the enjoying of those things which are most near and dear to us in this life Better it is saith our Saviour to enter into life and to be partaker of the Kingdom of God being maymed halt c. that is with the losse or want of those things which are as dear to us as our hands feet c. than to enjoy all these and to be deprived of eternal life or come short of it and to go to Hell Now the greatness and excellency of this benefit of eternal life may appear three wayes especially First By the excellent Names and Titles given to it in Scripture in that it is called by the name of life yea eternal life a Crown of life and glory a Kingdome 2 Cor. 4. 17. eternal weight of glory Compared to Paradise c. Secondly By the excellent Priviledges there to be enjoyed by the Saints of God Which may be referred to two Heads 1. A freedom from all evils and miseries 2. Fruition and enjoying of all good Of the first There shall be a freedom from these evils especially 1. From evil of sin Ephes 5. 27. The Church shall then be without spot or wrinckle c. 2. From all miseries and afflictions of this life which are fruits of sin from all pain grief sickness poverty c. Revel 21. 4. God shall wipe away all tears and no more sorrow crying c. 3. From bodily death 4. From the Temptations of Satan Rom. 16 20. The second main Priviledg there to be enjoyed is a fruition of all good things which may make happy As 1. The immediate and blessed sight of God and fellowship with him who shall be all in all to the Saints 1 Cor. 13. 12. We shall see face to face 1 Joh. 3. 2. As he is This alone shall make happy Matth. 5. Bâ—essed are the pure in heart for they shall see God 2. Immediate fellowship with all the blessed Angels and Saints glorified Matth. 8. 11. We shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven See Heb. 12. 22. 3. Perfection of all Gifts both of Soul and Body Of Soul as perfect Wisdome Knowledg Holiness Love of God and of the Saints c. 1 Cor. 13. 10. When that which is perfect is come c. Their bodies shall be changed and made like unto the glorious body of Christ Phil. 3. 21. 4. Fulnesse of all true Joy and Contentment Psal 16. 11. In thy presence is fulnesse of joy c. Thirdly The excellency of this benefit of eternal life appeareth by the continuance of it and of those Priviledges there to be enjoyed in that it shall be for ever 1 Pet. 1. 4. Vse 1 Use 1. The excellency of this great blessing of eternal life should stir us up most earnestly to desire and seek after it to have part in it and in this life to get assurance hereof Matth. 6. 33. First seek the Kingdom of God c. Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life c. Luke 13. 24. Strive to enter in at the strait gate c. Eternal life is no common benefit c. but peculiar to some onely to Gods chosen c. Never rest till thou know and be assured of thy title to everlasting life that thou shalt be partaker of it after this life If in this life onely thou have hope thou art most wretched What benefit to know there is such an excellent and blessed life to come unless thou be sure of thy part in it Labour therefore for this assurance now in this life To this end repent truely of all thy sins that they may be pardoned and done away by the mercy of God in Jesus Christ and labour for true Faith in Christ to be assured of Gods love and favour and that thou art his child by Adoption for then art thou sure to be an heir of his heavenly Kingdome Rom. 8. If Children then Heirs c. Then thou art already entred into the Kingdome of heaven in regard of certain hope 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be Ministred unto you c. Use 2 Use 2. The consideration of the greatness and excellency of this benefit and blessing of eternal life ought to encourage us in well-doing that is in the conscionable practice of all good duties which God requireth of us in this life yea this should cause us not onely to do good duties but to do them willingly and chearfully yea
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
them which private Christians do enjoy Reas 2 Reas 2. The Word of God being unsavoury in them with which they should be seasoned there is no other ordinary means to recover them As Salt having lost the saltnesse there is nothing else with which it can be seasoned c. Caution Caution This comparison is not so to be urged as if it were impossible for a Minister of the Word falling away from his first fidelity or diligence in his Ministery afterward to repent and become faithfull for there are some examples of such as have so done as in Peter who by his dangerous fall in denying Christ became unsavoury for a time yet repented and recovered himself The same is probably held by some Divines touching Demas that although for a time he forsook Paul and embraced the world 2 Tim. 4. 10. yet did afterward repent and recover himself and therefore is afterward reckoned by Paul among his fellow Labourers Philem. 24. Verse Use 1 Use 1. See how needful for all Ministers of the Word carefully to look unto themselves and to their Ministery that they do not only begin but also continue to be diligent conscionable and faithfull in execution of it lest if they degenerate and fall from their diligence and faithfulness they become like unto salt that hath lost the saltnesse c. 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine continue in them for in so doing thou shalt both save thy self and them that hear thee Vse 2 Use 2. See also what great cause there is for the flock and people to pray unto God for their Pastors and Ministers that they may not fall away but continue constant in the faithful discharge of their Ministery lest if they lose their Ministerial saltness they do become utterly unprofitable to the people yea hurtfull and dangerous by their evil example c. Mark 9. 50. Have salt in your selves c. Janu. 13. 1627. NOw followeth the third thing in the words An Admonition or Precept given by our Saviour to his Apostles touching the practice of a twofold duty respecting their Ministeriall Office The first more directly Have salt in your selves The second Indirectly and by consequent only as a help to the former Have peace one with another Have salt c. Our Saviour having in the former part of this Verse compared Ministers of the Gospel unto salt and withall shewed how dangerous it is for such to become unsavoury that is to â—all from that dâ—ligence and faithfulnesse they have made shew of and so to become unprofitable in their Ministery and unfit to season others with the doctrine of the Gospel Now in the next place for the preventing of the foresaid danger he admonisheth his Apostles who were called to the Ministerial Office to be carefull to retain and keep in themselves that seasoning vertue which ought to be in them in regard of their Ministery that is to say that Ministerial care and faithfulnesse whereby they should continue profitable and fit to season others So then by salt understand here that seasoning vertue which was in them in regard of that Ministerial care conscience and fidelity which they had hitherto shewed in seasoning others with the doctrine of the Gospel Thâ—s Salt of Ministerial faithfulnesse he admonisheth or exhorteth them to have in themselves that is to be careful to hold retain and keep it constantly as they had hitherto done that as they had begun to be profitable and fit to season others by their Ministery and Doctrine so they might continue to be so still even to â—he end Having is put here for retaining holding or constant keeping Doctr. Doctr. That it is not enough for Ministers of the Gospel to be diligent conscionable and faithful in seasoning others by their Ministery and doctrine for a time or to make shew for a time of such Ministerial faithfulnesse but they must labour to hold out and continue constant in the faithfull and conscionable discharge of their Ministery for the spiritual seasoning of others They must not only be profitable in their Ministery or have a seasoning vertue in it for a time but labour to hold and retain this salt in themselves that is in their Ministery by continuing constantly diligent and faithful in it 1 Tim. 4. 16. Take heed to thy self and unto the doctrine continue in them c. and 2 Tim. 4. 5. Fulfill thy Ministery or Make full proof of it viz. by continuing constant in the faithful discharge of it Col. 4. 17. Say to Archippus Take heed to the Ministery which thou hast received in the Lord that thou fulfill it Reas 1 Reason 1. Because it is so dangerous as we heard before for Ministers that have been faithful and profitable for a time or made shew of it afterward to fall away and become unprofitable and unsavoury Reas 2 Reas 2. This is the way to approve themselves to be truly conscionable and faithful in seasoning others by their Ministery when they do continue constant herein whereas otherwise if they fall from it and give over their first care diligence and faithfulnesse this gives just cause of suspition that they were never truly faithful at all Reas 3 Reas 3. Thiâ— is the way to obtain that blessed reward which God hath promised freely to give unto such Ministers of his Word as do continue faithful to the end So Revel 2. 10. To the Angel of the Church of Smyrna Be thou faithfull unto the death and I will give thee the crown of life Use Use To stir up Ministers of the Word to labour for this constancy and perseverance in their Ministerial care diligence and faithfulness for the spiritual seasoning of others with the doctrine of the Gospel not thinking it enough to have salt in their Ministery that is to be profitable and savoury in it and by it for the seaâ—oning of others but to hold and retain constantly this seasoning vertue of their Ministery c. Helpâ— or means to attain to this constant faithfulnesse in their Ministery 1. To look that they have a good calling and entrance into the Ministerial Office at the first That they find themselves called of God that is qualified and furnished with some measure of gifts fit for the Ministery c. Then there is a good foundation laid for continuance in the faithful execution of his Office 2. To labour for sincerity and uprightnesse of heart in all Ministerial duties seeking God's glory and the edification of his Church and people above all worldly things 3. Earnest and daily prayer unto God to give them the gift of perseverance and constancy in the faithful discharge of their Ministery 4. To â—oyn a holy and conscionable life with diligence in their Ministery being careful to practise those things which they teach unto others Now followeth the second Duty whereof our Saviour admonisheth his Disciples and unto which he exhorteth them that is To have peace one with another And this he
our Saviour's constant custom to teach the people on all occasions as here we see and Luke 4. 16. He came to Nazareth and as his custome was went into the Synagogue on the Sabbath day and stood up for to read c. So Paul at Thessalonica as his manner was went into a Synagogue of the Jews and three Sabbath dayes reasoned with them out of the Scriptures c. Act. 17. 2. So should it be the ordinary and constant custom of all faithful Ministers to be exercised in preaching the Word and other Ministerial duties as occasion is offered that it may not only be said of them that they teach their people now and then but that it is their constant custom so to do c. So likewise should it be with all other Christians in the duties both of their general and particular Callings that is in practice of all good duties which the Lord requireth of them in their several places as in duties of Prayer hearing the Word reading the Scriptures governing their Families religiously c. they are not only to do these and the like duties now and then at some special times but ordinarily and constantly to be exercised in them c. that it may be said of them That it is their usual custom to pray read caâ—echise their Families c. and to walk conscionably in their particular Callings 1 Tim. 4. 7. Exercise thy self unto godliness that is inure and accustome thy self ordinarily and daily to the practice of religious duties c. Vse Use For reproof of such as are not constant in the duties of their general or particular Callings Touching duties of general Calling prayer reading c. many neglect them altogether or else perform them now and then onely by fits and starts at some special times when they are in a good vein but keep no constant or settled course therein it is not their ordinary custom and practice to be exercised in Religious duties of prayer reading and hearing of the Word sanctification of the Sabbath in publike and private c. but it is rather an extraordinary matter with them to perform these duties so that when they do perform them it cannot be said of them that they do such and such Christian duties as they are wont to do or according â—o their custom but rather contrary to their custom or more than they use to do c. Others there be who are as inconstant and unsettled in the duties of their particular Callings either neglecting them altogether and living idly and unprofitably in their places or else taking liberty to neglect or omit them when they list and to spend a great part of their pretious time in idle courses in following the vanities of the world or carnal delights and pleasures of this life c. Mark 10. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his Wife c. Jaâ—â— 27. 1627. OF the Antecedents or Occasions making way to the Disputation between our Saviour and the Phariâ—ees touching Divorce we heard Verse 1. Now followeth the Disputation it self from Verse 2. to the 10th Which consists of 4. Parts 1. The question moved by them unto him touching this matter Whether lawful for a man to put away his Wife c. 2. His first brief answer to that question by propounding another to them Verse 3. 3. Their Reply unto this answer of our Saviour Verse 4. 4. Our Saviour's second and more full and large answer and resolution of the matter questioned Vers 5 6 7 8 9. Of the first Consider 1. The persons that came and moved this Question The Pharisees 2. The Question it self 3. The end for which they propounded it to our Saviour which was to tempt him The Pharisees came to him This word Pharisee as ye have been often taught is the name of a speciall Sect amongst the Jews in our Saviour's time who professed great knowledg in the Scriptures and extraordinary strictness in outward holiness of life c. See before Chap. 2. 24. Chap. 7. 1. Many of them were publick Teachers Matth. 22. 2. They came to him What moved them now to come and to propound this Question to our Saviour by way of tempting him is not expressed but it is most likely it was their envy against Christ for that they saw the people flock so unto him and that he taught them so often and wrought so many Miracles whereby his Name grew greater and greater and their credit was diminished Therefore they take this time when he was teaching the people to come with this tempting question thereby to entrap or enâ—â—are him or to confound and disgrace him if it might be before all the people So they would neither hear and â—mbrace Christ's doctrine themselves nor suffer others neither enter into the Kingdom of God nor permit others c. Matth. 23. 13. Observ 1 Observ 1. In that when as the common people flocked unto Christ to hear and learn of him these Pharisees came to tempt him by this question hence observe That oftentimes the common and meaner sort of people are more forward to imbrace the Gospel and to profit by the Ministery of it than men of greater and higher place and account in the world Matth. 11. 5. it is said the poor had the Gospel preached to them because they were most forward to hear and receive it See Joh. 7. 48. 1 Cor. 1. 26. Not many wise men after â—he flesh not many mighty not many noble are called But God hath chosen the foolish things to confound the wise â—â—e weak to confound the mighty base things and despised c. See Luke 7. 29. Reas 1 Reas 1. God doth give his Grace freely and without respect of persons and therefore as soon yea oftentimes sooner to the poor and meaner sort than to great ones Jam. 2. 5. Reas 2 Reas 2. The meaner sort have not so many nor so great and dangerous impediments to hinder them from imbracing the Gospell as the great ones have For outward honour dignity and worldly greatness is a dangerous snare and stumbling block to hinder men in the wayes of God if it be not sanctified unto them Reas 3 Reas 3. The meaner sort are not so full of worldly Wisdome and Policy and so not so apt to cavil and object against the truth and simplicity of the Gospell as greater men are apt to do Use 1 Use 1. This may comfort Ministers of the Word if at any time they see that their Ministry is contemned or little regarded by men of greatest place Calling Dignity c. and that few or none do profit by it or shew zeal and forwardness in imbracing their Doctrine besides the poorer and meaner sort This is no new or strange thing but such as hath and doth usually and for the most part come to pass Therefore a Faithfull Minister when he sees it to be so that his Ministry doth good onely
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â—8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
be the Son of God and therefore he did not kneel to him in way of Religious or Divine Worship Good Master A Title of Honour which the Jews used in those times to give unto such as were esteemed as Prophets or other principal Teachers in the Church Matth. 23. 7. The Scribes and Pharisees were called by such Titles What shall I do Matth. 19. 16. What good thing shall I do c. that is What good works or holy duties must I put in practise That I may inherit eternal life That I may by this means obtain and come to be partaker of that excellent reward of eternal life and glory in Heaven after this life which shall be given as an Inheritance to all God Children Now in this rich man thus propounding this Question to our Saviour some things are Commendable and to be imitated of us and some things evil and Discommendable Commendable it is 1. That being ignorant and to seek in this matter he came to Christ to learn of him and rather of him than of the Scribes and Pharisees which were in so great accompt for their teaching amongst the Jews in those times 2. That he was so forward to come Running after Christ 3. That he came in such reverent and humble manner Kneeling c. 4. That he came and moved this Question out of a good intent and purpose and with a mind and affection in some degree sincere being desirous to learn of Christ he did not move this question to tempt Christ or to entrap him as others used to do and as that Lawyer or Scribe is said to have done Luke 10. 25. but he came to Christ with a true desire to learn and with a mind and affection in some degree sincere and unfeined as may plainly appear by the manner and circumstances of his coming to Christ But the things evil and discommendable in him are these 1. That he was tainted with an ignorant and erroneous opinion of his own goodness and righteousness in himself and of obtaining eternal life by his own good works as appears by his words What shall I do c. 2. That although he had some true desire to learn and be instructed yet his heart was not so absolutely sincere and upright as it should have been but was tainted with close hypocrisie lurâ—ing in it which did hinder him from profiting as he should by Christ's teaching and caused him to go away sorrowful when our Saviour willed him to sell all c. But of this more afterward Now followeth the Instructions 1. From the time and place where our Saviour held this Conference with this rich man When he was gone forth into the way Observ The difference of our Saviour in the duties of his Calling and Ministery taking all opportunities of time and place to do good amongst men by publick Preaching and Miracles and by private Conference in the house by the way side c. Act. 10. 30. He went about doing good c. A pattern for us every one to imitate in being diligent and painful in our Callings Especially for Ministers of the Word in their Ministerial Function c. Now followeth the Conference it self And first the rich man's Question moved to our Saviour Where consider two things 1. The Description of the person that came and moved it 1. By his earnest desire and forwardnesse to move it in that he came running 2. By his humble and reverent carriage 1. Kneeling to Christ 2. Calling him good Master 2. The Question it self What shall I do c. Of these in order There came one c. But first from the quality of the person that came to Christ to move this question touching eternal life something we may profitably learn Observ 2 Observ 1. In that he was a young man as St. Matthew calleth him this teacheth us That young men as well as elder persons should enquire and seek after eternal life and the means of it They should begin betimes in youth to enquire and seek after the means to be saved and how to come to heaven Eccles 12. â— Remember thy Creator in the dayes of thy youth while the evill dayes come not c. How are young men to remember God their Creator in their youth So as to be careful to serve and glorifie him betimes in this life that they may be glorified of him in the life to come Psal 119. 9. Wherewithall shall a young man cleanse his way c. 1 Joh. 2. 14. I have written unto you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one 2 Tim. 3. 15. From a child thou hast known the Scriptures which are able to make thee wise unto Salvation c. Use 1 Use 1. To confute such as think it not so necessary or fit for young men to study the Scriptures or to trouble themselves with thinking much of heaven or the life to come because they are young and lusty and like to live many years therefore more fit for them to follow the World and to mind things of this life and let old men alone to think of heaven c. A most ignorant and profane conceipt flat contrary to the Word of God which calleth upon young men as well as elder persons to remember their Creator and to mind heaven and the life to come Use 2 Use 2. To stir up young men amongst us to imitate this young man in being forward in their youth to enquire and seek after eternal life and to use the means to attain to it To this end to study the book of God and to come duely to hear the Word that they may learn the way and means to be saved Do this betimes while thou art young in the flower and strength of thy age remember thy Creator and think seriously of heaven and the life to come using the means to attain unto it Then thou art fittest in regard of natural strength of body and mind then best able to take pains in the service of God and in working out thy own Salvation then strongest to resist the Devill and thy sinfull lusts c. Do it therefore now in time of thy chief strength and vigor before the evill dayes of old age come Let not the Devill or his instruments perswade thee to defer this main care of heaven and the life to come in hope of long life For do we not see young men as well as elder persons taken away by death before our eyes yea by sudden death How dangerous then is it for young men to put off this care of seeking heaven and the life to come as if it were a leight matter whereas it is the main thing of all to be cared for and sought after by young and old which being so let every one begin betimes to take this care Remember Luke 10. One thing is needfull And Matth. 6. 33. Seek first the Kingdome of God c. Imitate this
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
Table here mentioned by our Saviour I purpose not to enter into particular or large handling of them in this place or upon this occasion as I might do but to reserve this for my ordinary exercise of Catechising in the Afternoon and the rather because I am very shortly to come unto this part of the Doctrine of Catechism in my ordinary course Here therefore I will onely observe some things generally and briefly for our Instruction from our Saviour's alledging of these particular Commandments in this place Observ 1 Observ 1. That one good way and means to convince and discover formall Hypocrites or unsound Professors of Religion which make a counterfeit shew of Religion in the duties of the first Table of the Commandements I say one good way to convince such is to urge and press unto their Consciences the obedience of the second Table in duties of charity and Justice towardâ— men Therefore our Saviour thus dealeth here with this young Ruler the better to discover his close Hypocrisy He being one that made shew of Religion in outward duties of holiness and Piety towards God in the first Table and yet wanted the truth and power of Religion in his heart Our Saviour the better to convince him of his close Hypocrisy and to discover it to him doth thus urge unto him the Commandmentâ— of the second Table touching duties of Charity and Justice towards men to teach us that this is the onely way to convince and discover such unsound Professors c. Which therefore teacheth Ministers of the Word and all others who have charge of others Souls as Parents Masters of Families c. how to deal with such of their charge whom they have any cause to suspect of Hypocrisy or unsoundness in the profession of Religion and in performance of outward duties of Religion commanded in the first Table they are to urge and press such with the obedience of the second Table in duties of Charity Mercy and Just dealing towards men this being a ready way and means to convince and humble them for their Hypocrisy and unsoundness in duties of Piety and Religion required in the first Table And this also may teach every Professor of Religion that is forward in duties of the first Table how to try his own sincerity in those duties let him examine his heart and life what Conscience he maketh of duties of the second Table if none at all but doth live in known sins against the second Table of the Commandments as in malice envy unjustice fraud oppression c. it is an evident argument that his heart is not upright in the duties of the first Table whatsoever profession or shew he make though never so glorious For certain it is which the Apostle affirmeth 1 Joh. 4. 20. If a man say I love God and hateth his brother he is a lyar For he that loveth not his brother whom he hath seen c. Observ 2 Observ 2. In that our Saviour here in alledging these Commandments of the second Table to this young Ruler doth especially urge that Commandement in which the young man most failed viz. the 8th Commandement of stealing which condemns the sin of covetousness with which this young man was so much tainted therefore our Saviour doth not onely name that Commandement but further presseth it by adding a clause or sentence in way of explication of it in the words Defraud not This may teach us that it is necessary and profitable for us to have those Precepts and Doctrines of the Word of God most of all urged and pressed to us against which we are most apt to fail and offend that so by this means we may be the better convinced and more humbled for our failings and offences against such Precepts See then that Ministers of the Word in teaching should especially and most often urge and press such Doctrines and Precepts of the Word of God as they perceive or know their people most to fail in and the people to be willing and desirous to have such Doctrines and duties especially and most often urged to them c. The Ancient Fathers practised this course in Preaching as Chrysostome who in many Sermons together one after another doth sometimes urge some one duty which his hearers failed in or else reprove some one sin which reigned amongst them as the sin of Swearing in his Homilies ad pop Antioch in sundry Sermons together Mark 10. 20. And he answered and said unto him All these have I observed c. July 27. 1628. OF the two first parts of the conference between our Saviour and the young Ruler we have heard before 1. Of his question moved to our Saviour touching the obtaining of eternal life 2. Of our Saviour's answer to that question in which he referreth him to the Commandments of the Moral Law implying that if he would be saved by his own works he must keep the Law and that perfectly Now followeth the third part of the Conference between them viz. the young mans reply made to our Saviour's former answer in which he professeth unto him that he had hitherto kept all those Commandements of the second Table the obedience whereof our Saviour urged unto him and that from his youth ver 20. First to clear the words Master He gives him again this title of honour in token of reverence to his person as before ver 17. All these That is all those Precepts of the second Table of the Law mentioned to him by our Saviour in the former verse Have I observed carefully kept and obeyed From my youth From the first beginning of my youth or from my childhood for he was as yet but a young man as we have heard before Vide Stellam in Luke 18. Quest Quest Whether was this true or no which he professeth touching his keeping of the Commandments from his youth Answ Answ Yes it was true in that sense as he understood his own words viz. in regard of the outward observance of the Commandements that he had not lived in outward manifest or open breach of those Commandements of the second Table He had bin no Adulterer no Murderer no Thief c. Thus far it was no doubt true which he affirmeth neither did he lye or dissemble against his knowledg and Conscience in saying that he had thus far forth kept those Commandements for then our Saviour would not have looked on him and loved him as it is said in the next words that he did but would rather have reproved him sharply Neverthelesse though this Profession which he maketh were thus far true in such sense as he meant viz. in regard of some kind of outward keeping of the Commandments yet if it be understood of that true and perfect obedience which the Law it self requireth so it is false which he here Professeth for he was far from this perfect keeping of the Law as our Saviour afterward more plainly shewed him to be Therefore he spake as he thought yet
extraordinary state of perfection and to an eminent degree of glory in heaven but only what he must do for the obtaining of eternal life Therefore our Saviour doth not here adviâ—e him a course for the attaining of such a state of perfection c. but enjoyns him a necessary duty to be practised by him for the obtaining of eternal life Quest 2 Quest 2. How could our Saviour enjoyn this duty of selling all c. unto this young man as a duty of obedience required in the Law seeing the Moral Law doth not any where command this expresly Answ Answ Though it do not command a man expresly to sell all he hath and to give to the poor yet it doth command and require a man to love God above all and his Neighbour as himself and consequently to part with all he hath in the world for relief of his brother in case that God or Christ command him so to do and his brethrens necessity do require it Therefore our Saviour might and did justly impose this duty upon him as a part of that obedience which the Law requires of him being a rich man and so much the rather because the enjoyning of this duty did serve at this time as a special means to convince him of his close hypocrisie and covetousnesse Quest 3 Quest 3. Whether doth this Precept touching the selling of all c. bind other Christians especially rich men as well as this young man Answ Answ The Precepts of the Moral Law are of two sorts 1. Some of them do bind not only all sorts of persons but absolutely and at all times as the Commandement of loving God above all the Commandement of fearing God above all Creatures c. the Commandement of honouring Parents c. 2. Some of them are such as bind all sorts of persons but not absolutely nor at all times but at some times and in some cases onely Now this Precept here given to this young man by our Saviour touching the seâ—ling of all c. is not of the former but of the latter sort of Precepts namely of such as do in some sort bind all Christians but yet not absolutely or at all times but with some limitation and exception and in some cases only For although every rich man is not simply bound to sell all he hath for relief of the poor yet in some case he is bound to do it viz. In case that God do in speciall manner command it or the present and extream necessity of our brethren do require it of us So here our Saviour commanding it to this young man in a special case for tryal of his obedience it did bind him and so should it have done any other in the like case See Luke 14. 33. Further the Papists do abuse these words of our Saviour for the justifying of the practice of their Popish Monks in forsaking all propriety in worldly wealth and vowing voluntary poverty that so they may enter into a Monastery there to live in common c. which they hold to be a state of perfection and meritorious c. See the Rhemists on this place Answ 1. We have heard before that this Precept of our Saviour was enjoyned to this young man in a special and extraordinary case for proof of his obedience and to convince him of his secret covetousnesse and that howsoever it doth in some sort bind other Christians yet not simply nor at all times but in some special and extraordinary cases only and therefore is no warrant for the ordinary superstitious practise of Popish Monks c. 2. The profession which Popish Monks do make of voluntary poverty and forsaking all is nothing for the most part but an hypocritical shew and pretence of poverty And under this pretence they betake themselves to their Monasteries where they are richly and plentifully fed and maintained living also in Epicurean ease and idlenesse And thou shalt have treasure in heaven Thou shalt receive the reward of eternal life in heaven which shall be better to thee than all the earthly treasure and wealth which thou dost enjoy in this world And come and follow me Betake thy self to be my true Disciple See before Chap. 8. 34. Taking up the Crosse Willingly submitting thy self to the bearing of all afflictions even unto death it self for the profession of my Name Of this also see before Chap. 8. 34. In the words consider a threefold duty enjoyned by our Saviour to this young Ruler 1. To part with all his worldly wealth for relief of the poor Go sell all c. 2. To follow Christ or become his Disciple 3. To take up the Crosse c. Of the first Consider two things 1. The duty it self Go thy way sell whatsoever c. 2. The Reason enforcing it from the reward promised to him by our Saviour And thou shalt have treasure in Heaven Observ 1 Observ 1. See how far forth a Christian is called of God to possess and enjoy all worldly wealth in this life not absolutely as an absolute or perpetual owner of it but with this condition to part with it at any time whensoever the Lord shall so require as our Saviour did here of this young man When God gives us wealth he doth not make us absolute owners or possessours of it but rather Stewards or Tenants at will in it allowing us to dispense and use it for a time to his glory and then to resign and give it up again whensoever he shall call for it that is whensoever he shall please to take it from us either immediately by his own hand or by such means and instruments as he employeth to this end yea though it be never so suddenly even at an hour or minutes warning With this condition and no otherwise doth the Lord give us wealth and with this condition he alloweth us to possesse and enjoy the same and no further With this condition God gave unto Job all his wealth that he should part with it again so soon as ever the Lord should call for it so soon as ever he should permit the Devil and the Caldeans and Sabeans to take it from him as afâ—erward he did The Apostles of Christ had some worldly wealth though not great before their calling to be Christ's Disciples and this wealth and substance was given them of God they enjoyed it but with condition to part with it so soon as Christ should call them and bid them follow him and so they did as we see Matth. 4. 20. And Verse 28. hujus Cap. they professe as much to Christ Lo we have left all c. Vse 1 Use 1. This must teach us not to set our hearts too much upon any worldly goods or substance enjoyed here on earth seeing we have no absolute title or perpetual tenure in them but conditional and so uncertain that we know not how soon or suddenly the Lord may call for his own and take them from us again as he gave them
c. Act. 6. 3. Use 1 Use 1. This serves for comfort to the poor especially to the Religious poor in that the Lord himself doth take such special care of them c. They need not doubt but he will provide for them a sufficiency if they can by Faith depend on him in the use of good and lawfull means He that commandeth men to be so carefull of the poor will not himself be careless of them but even then when they are neglected by men will shew his Fatherly care in providing for them extraordinarily rather then they shall want Vse 2 Vse 2. See how great a sin it is in any to oppress or wrong the poor and needy any way grinding the faces of such as are so dear to God and of whom he is so carefull This is a hainous sin highly provoking God to punish such as are guilty of it Prov. 22. 22. Rob not the poor c. See 1 Thess 4. 6. Use 3 Use 3. To move us after the example of God himself to take special care of the poor for relief help and comfort of them in all their necessities and wants Seeing they are so dear and pretious in Gods account let them be so to us And let us shew our care of them by our forwardness not onely in our own persons to relieve and help them but also by provoking others hereunto Now as this care of the poor doth concern all Christians that are any way able to relieve the poor so especially those who bear any special office in Church or Common-wealth and by vertue of their Offices are in special manner bound to take care of the poor as Magistrates by their Authority to take good order for relief of the poor Ministers by their exhortation counsell and directions given out of the Word of God to this end for which we have the examâ—le and practice of the Apostles going before us Gal. 2. 10. And lastly this doth also in speciall manner concern inferiour officers amongst us to whom the care of the poor doth belong as our Church-Wardens and Overseers of the poor as we call them that they be diligent and conscionable in discharge of their Office and place taking special care of the poor that they do not want but be sufficiently provided for and relieved both in time of their health and sickness Now followeth the reason of the former duty serving to enforce it from the reward promised And thou shalt have treasure in heaven Observ 1 Observ 1. It is lawfull in the doing of good works to look at the reward promised of God to such as do them especially to the reward of eternal life in heaven See before chap. 9. 41. Mark 10. 21. And thou shalt have treasure in Heaven c. Aug. 24. 1628. Observ 2 Observ 2. ALthough good works do not merit eternal life as the Papists teach yet eternal life is promised and shall be given of God as a reward to such as do Conscionably practise and perform good works in this life Our Saviour here promiseth eternall treasure in heaven if he will go sell all and give to the poor if he will Conscionably perform this work of Charity and Mercy c. Here I will first shew what are good works and how to be performed 2. Prove the point propounded Of the first Good works are such works and duties of obedience as are commanded and allowed of God in his written Word Deut. 12. 32. Whatsoever I command you observe to do it thou shalt not add thereto nor diminish from it Now in the doing of good works three things are required especially 1. That they be done in Faith that is by such persons as do know and truely believe themselves to be in Christ and so that in him both their persons and works are accepted of God Hebr. 11. 6. Without Faith impossible to please God And Rom. 14. ult 2. That they be done in obedience to Gods will revealed in his Word 1 Sam. 15. 2. To obey is better then Sacrifice c. 3. That they be done to the right end which is the glory of God 1 Cor. 10. 31. Whether ye eat or drink c. do all to the glory of God c. Now for proof of the point That eternall life is promised and shall be given of God to such as do perform such good works and in this manner it may appear by these places amongst others Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality shall be eternall life 1 Tim. 4. 8. Godlinesse which is nothing but the practice of good works hath the promise of the life that now is and of that which is to com Revel 22. 14. Blessed are they that do his Commandments c. See also Matth. 25. how Christ shall at the last day give eternal life to such as have performed works of mercy and charity to his Saints in this life Here note That although eternal life be promised and shall be given to those that do good works yet not to the works themselves properly nor for the worthiness of the works but to the workers that is unto the persons of Believers being in Christ in whom onely and for whose sake eternal life is promised and given to them Use 1 Vse 1. See by this that it is not in vain to serve God in this life by conscionable practice of all such works and duties of obedience as he requireth but that there is great fruit and profit herein and a rich and plentifull reward laid up in heaven for all such Psal 18. ult Verily there is fruit or reward for the Righteous c. And though this reward be not yet â—een with bodily eyes yet is it as certain as if already enjoyed Contrary to the profane Opinion of such as think or say with those Mal. 3. 14. It is vain to serve God and what profit is it that we have kept his Ordinances c. Such shall hereafter see and know the contrary by wosull experience when they shall at the last day see the godly made partakers of that blessed and heavenly reward after all their pains taken in God's service and themselves for ever deprived of that reward of happiness and in stead thereof rewarded in Hell with eternal torments Vse 2 Use 2. To encourage us to well-doing and to take pains in the practice of good works and in all duties which God requireth of us in this life seeing there is so great a reward promised of God and shall certainly be given unto us though not for merit of our works yet for his promise sake and for the merit of Christ c. Matth. 5. 12. Our Saviour speaking of such as suffer for well-doing saith Great is their reward in Heaven The same is true of all such as are carefull and take pains to glorify God in this life by conscionable practice of good works Great is their reward c. Think often
of the greatness of that reward of eternall life promised to us in Christ after all our pains taken here in the service of God and let this encourage us to take pains and diligence in all good and holy duties and that chearfully and constantly remembring that heaven is well worth our pains 1 Cor. 15. ult My beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as yâ—u know that your labour is not in vain in the Lord. This should move us to work out our Salvation c. as it is Phil. 2. 12. and to give all diligence c. 2 Pet. 1. 10. What though some Christian duties be hard to practise as Repentance Mortiâ—ication of our beloved lusts denyall of our selves and taking up of our Cross c. The reward promised in heaven will pay for all c. Observ 3 Observ 3. The practice of liberality and bounty towards the poor is one good work amongst other which shall be plentifully rewarded of God after this life in all those that do conscionably perform the same I say in those that do conscionably perform the same because it is not every kind of liberality to the poor that shall be so rewarded of God but that which is sincerely and conscionably practised as a fruit of Faith and in way of obedience to Gods Commandement aiming also at his glory therein Such liberality to the poor shall be rewarded of God in the life to come So our Saviour here promiseth to this young man that if he will sell that he had and give thereof to the Poor he shall have treasure in heaven Proved also by other places Prov. 19. 17. He that hath pitty on the poor lendeth to the Lord and that which he hath given will he pay him again This recompence the Lord will make him partly in this life but especially in the life to come Luke 14. 13 14. When thou makest a feast call the poor c. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the just Especially this is true of bounty and liberality practised toward the godly and Religious poor and to the Saints of God See Matth. 25. how Christ shall at the last day give the reward of eternal life to such as have bin liberall to his poor Saints and servants 2 Cor. 9. 6. He that soweth bountifully c. Use Vse To stir up and encourage us to the practice of this liberality to the poor upon all occasions being ready to relieve them in their necessities by giving to them and by lending to them freely according to our abilities and to do it of Conscience to God c. To this end we are to consider and think often of the rich reward promised of God to such as do in sincerity of heart and out of Conscience toward God shew their bounty toward the poor especially to the poor Saints of God c. He hath promised to reward them even in this life with his favour and blessing but much more in the life to come Consider then that that which we give or lend to the poor in their necessity is not lost or cast away but well-bestowed and to our own best advantage It is lent unto the Lord who will repay it to the full Let us then make the Lord our debtor c. It is but as seed sowen the harvest whereof we shall plentifully reap hereafter The husbandman casteth his seed willingly into the ground because he knows though it seem to be cast away yet it is not so but will spring up and bring him much fruit at the time of harvest c. So here c. Eccles 11. 1. We are bid to cast our bread upon the waters c. that is to give liberal Alms to the poor as it iâ— expounded ver 2. in hope of finding it again though long after Let us then be moved and stirred up here to this bounty to the poor especially to the Religious poor in assured hope of that rich heavenly reward which the Lord hath promised to us for the same This is the way to have treasure in heaven even durable and everlasting treasure Therefore let it be our care according to the counsell of our blessed Saviour Matth. 6. 19. Not to lay up treasures upon earth where moth and rust doth corrupt c. but to lay up treasures in heaven c. This is done by liberality to the poor and especially to the Saints of God Luke 12. 33. Sell that ye have and give Alms Provide your selves bags which wax not old a treasure in the Heavens that faileth not c. Now as this concerneth all sorts of Christians who are any way able to relieve and help the poor so especially the richer sort to whom God hath given the greatest plenty of worldly wealth they of all other are to be stirred up and encouraged to this bounty towards the poor in hope of that heavenly reward promised of God 1 Tim. 6. 17. c. Charge them that are rich in this World c. that they do good being rich in good works ready to distribute c. Laying up in store for themselves a good foundation against time to come that they may lay hold on eternal life Observ 4 Observ 4. Lastly In that eternal life is here called a treasure learn the excellency of that estate of glory and happiness prepared for the Saints after this life compared in Scripture to most excellent things to a Crown and Kingdome to life to a treasure and great riches Ephes 1. 18. Riches of glory of his inheritance in the Saints But of this see before chap. 9. ver 43 c. Mark 10. 21. Come and follow me c. Aug. 21. 1628. NOw followeth the second duty enjoyned by our Saviour to this young Ruler viz. to come and follow him The meaning was in part shewed before but for the more full clearing of it we must know that this phrase or manner of speech To follow Christ is diversly used in the New Testament 1. Sometime in proper sense it signifieth to go after Christ with the feeâ— of the body as Matth. 14. 13. the People followed him on foot c. 2. Sometime it signifieth to imitate the example of Christ in life and practice conforming our selves thereunto 1 Cor. 11. 1. Be followers of me as I am of Christ So before chap. 8. 34. Whosoever will come after me let him deny himself take up his Cross and follow me 3. It signifies to become Christ's Disciple and servant in outward profession taking him for his Lord and Master and to shew this by his manner of life and carriage for time to come So here Come and follow me That is resign or betake thy self to be my true Disciple and servant in outward profession of my name and Doctrine and shew it by thy manner of life for time to come following me as my
not onely to follow him but to take up the Crosse and so to follow him or become his disciple Which shewâ— That as every one that will be Christ's true disciple must make account to be exercised with afflictions so it is his duty to submit himself patiently to the bearing of them when they come upon him Hence it is that we are often in Scripture exhorted to the practice of patience which is nothing else but the patient submission of our selves to the bearing of afflictions Rom. 12. 12. Be patient in tribulation Jam. 5. 7. Be patient unto the coming of the Lord c. Reas 1 Reason 1. It is the duty of every disciple of Christ to imitate the example of Christ by practice of those Duties in which he hath gone before them as a pattern Now the patient bearing of the Crosse is one special duty in practice whereof Christ hath gone before us 1 Pet. 2. 21. Christ suffered for us leaving us an example c. Therefore it is our duty herein to follow him neither can we be his true disciples unless we so do Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my disciple Reas 2 Reas 2. Every Christian doth owe the duty of absolute subjection and obedience to the Will of God in all things Jam. 4. 7. Submit your selves unto God Now this is one part of that subjection to the Will of God which we owe unto him to submit our selves to the bearing of such afflictions as he layeth upon us Therefore c. Now further in this patient submission of our selves to the Will of God in bearing afflictions there are some Properties required that it may be accepted of God 1. It must be a free voluntary and willing submission of our selves not forced or by compulsion This is implyed by taking up the Crosse as we are required in this and other places And this willingness must appear by our cheerful behaviour under the Crosse Rom. 5. 3. We rejoyce or glory in tribulation c. 2. It must be joyned with a calm and quiet disposition and carriage of the whole man both inward and outward in time of affliction especially of the heart Esay 30. 15. The Lord tells his people that in time of their affliction In quietness and confidence should be their strength This is implyed by that holy silence of the heart and tongue which the Saints have used in their troubles as David Psal 62. 1. My soul keepeth silence to God or before him And Psal 39. 9. I was dumb c. because thou didst it 3. It must be a constant submission of our selves not for a time only but so long as our afflictions and troubles continue Luke 9. 23. we are to take up our Crosse daily Luke 21. 19. By your patience possess your souls 4. We must in suffering propound the right end to our selves viz. the glory of God who requires this obedience of us not sinister ends or respects as our own glory or praise among men c. The Uses of this Doctrine see before Chap. 8. 34. Mark 10. 22. And he was sad at that saying and went away grieved c. Sept. 28. 1628. HItherto of the Conference between our Saviour and the young Ruler which came unto him to be instructed in the way of obtaining eternal life Now the Evangelist sets down a two-fold event or consequent which followed thereupon 1. That the young man was sad at Christ's saying and went away grieved c. Verse 22. 2. That our Saviour took occasion hereupon to instruct his Disciples touching the danger that is in possessing of much worldly wealth in that it is so hard a matter for a rich man to be saved From Verse 23. to 28. The first Consequent Verse 22. Consider two things 1. The Effect wrought in the young man by the former words of Christ commanding him to sell all and give to the poor c. The Effect is twofold 1. He was sad at that saying That is he became very heavy and sorrowful upon those words of our Saviour The principal cause of which sadnesse and sorrow was the inward and secret covetousnesse of his heart which made him loth to part with his worldly wealth at the command of Christ This appeareth by the Reason afterward alledged by the Evangelist why he was so sad because he had great possessions The second Effect wrought in him by the words of Christ was that hereupon he was moved to depart or go away heavy and sorrowful from our Saviour He went away grieved By which departure from our Saviour he plainly shewed his unwillingness to obey the Word of Christ in parting with all he had and following him as a disciple c. and consequently he discovered the covetousnesse and close hypocrisie of his heart that he was not so truly religious and sound at heart as he made shew to be at his first coming to Christ The second thing in the words to be considered is the Reason alledged by the Evangelist both of his being sad at Christ's saying and also of his departure from Christ viz. Because he had great possessions that is he abounded in worldly wealth or was very rich as is said of him Luke 18. 23. q. d. His great wealth was the occasion of his covetousnesse and that he was too much in love with this wealth which made him loath to part with it and therefore to go away grieved at the words of Christ Of the first The twofold effect which the words of Christ wrought in this young man He was sad c. Observ 1 Observ 1. In that this young man who made so great a shew and profession of Religion before in comming to Christ to learn of him and that in such humble and reverent manner as also in professing that he had kept the Commandements from his youth yet now doth discover the secret hypocrisie and unsoundness of his heart in refusing to obey the Commandement of Christ and going away sorrowful c. hence we learn That one may go very far in an outward shew and profession of Religion and yet not be a sound Christian in heart but a close hypocrite Thus was it with the Pharisees in our Saviour's time They went far in outward shews of Religion in practice of sundry outward duties of Piety as often prayer much fasting strict keeping of the Sabbath c. in which respects they are said to be the strictest sort of all the Jews Act. 26. 5. Thus also Judas Iscariot went far in a shew of Religion and Christianity being one of Christ's 12. Disciples which followed him ordinarily and professed his Name and Doctrine yea was a preacher of it c. and yet proved a grosse hypocriâ—e yea a Devil Joâ— 6. 70. Thus Hâ—rod Mark 6. 20. went far in a shew of Religion in reverencing the person of John Baptist and keeping him for a time from the malice of Herodias as also in yielding obedience
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
and forward on all occasions to teach such as our Saviour was to instruct his own Disciples See before Verse 10 c. Now followeth the Matter or Doctrine it self which our Saviour now took occasion to teach his disciples namely touching the difficulty of rich mens entring into the Kingdom of God This doctrine he propoundeth here by way of admiration the more to set forth the difficulty How hardly c. With how great difficulty implying that it is not without great and wonderful difficulty They that have riches Such as abound in worldly wealth as this young man did Enter into the Kingdom of God That is Come to be partakers of eternal life and glory in Gods heavenly Kingdom after this life Compare these words with Verse 17. Doctr. 1 Doctr. 1. That it is a very hard and difficult thing for rich men who abound in worldly wealth to be partakers of eternal life in Gods heavenly Kingdom This is plainly taught here by our Saviour when he saith by way of admiration How hardly shall they that have riches c. And again Verse 25. It is easier for a Camel c. Hence it is that in Scripture we read of so few rich men abounding in wealth that were truly religious and consequently saved I say few in comparison of the multitude and common sort of great and rich men of the world especially in the times of the New Testament 1 Cor. 1. 26. Not many mighty not many noble are called c. On the contrary Matth. 11. 5. The poor have the Gospel preached to them And Jam. 2. 5. Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom c. Such were the Disciples of Christ and other Believers for the most part in our Saviour's time Poor and mean men not of the greater or richer sort Joh. 7. 48. Reason Reason Rich men have many and great hinderances to keep them from eternal life and that by reason of their wealth yea riches themselves are great and dangerous impediments to hinder the owners and possessours of them from God's Kingdom though not simply of themselves yet occasionally by reason of man's corruption being so apt to abuse them and so to be hindered by them c. More particularly Riches are apt to hinder their owners from the Kingdom of heaven two wayes 1. By being Instruments and occasions of sin unto them yea of many dangerous sins as of pride covetousness unjustice oppression and many other like sins all which sins are so many hinderances to keep rich men from the Kingdom of heaven 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in perdition and destruction 2. By hindering them in the practice of those good and holy duties by which they should be helped and furthered towards the attainment of eternal life Riches are apt to take up and possess the hearts and minds of rich men with cares and thoughts of the world so as they cannot be free or fit to serve God by practise of good duties of prayer hearing and reading of the Word Meditation c. and so to work out their own salvation Matth. 6. 24. No man can serve two Masters c. Ye cannot serve God and Mammon Luke 14. Those that were invited to the spiritual Supper were hindered from coming to it by the care of their Farms Oxen c. And as Riches are an occasion of hindering men in the practice of holy and religious duties so also they hinder the fruit and benefit which should be reaped by such holy duties Matth. 13. 22. The care of this world and deceitfulness of riches choak the Word c. Use 1 Use 1. Hence gather That eternal life is not a common benefit which all shall be partakers of for then it should not be hard but easie for all sorts and so for rich men as well as poor to attain unto it Common thingâ— are easily attained to by all but things hardly attained to are usually rare and such as but few do attain unto Such a thing is eternal life no common benefit belonging to all but peculiar to some onely and those the smallest number in comparison of the rest Matth. 7. Strait is the gate and narrow the way c. which being so must stir up every one of us to strive the more to enter in at that strait gate as our Saviour warneth us Luke 13. being so much the more careful to work out our salvation with fear and trembling Phil. 2. 12. Use 2 Use 2. See here again how dangerous a thing it is to be rich in this world and to abound in wealth unlesse God give special grace withall to use their wealth to Gods glory and so as not to be hindered thereby in the way of salvation c. But of this before upon the former Verse See Luke 6. 24. Use 3 Use 3. See how little cause there is for any to desire or seek much after worldly wealth and riches seeing it is so hard a matter for rich men to be partakers of Gods heavenly Kingdom and seeing riches are so great and dangerous occasions to hinder the owners and possessors of them from eternal life Therefore we should follow the counsel given by Solomon Prov. 23. 4. Labour not to be rich Why should we desire or seek those things which when we have them are so far from doing us good or making us happy that on the contrary they are like rather to prove dangerous snares and hinderances to keep us from the Kingdom of heaven Why should we seek those things which are like to be occasions of sin unto us and impediments to hinder us in all good and holy duties c. to steal away our hearts from God to choak his Word in us c. No cause then to labour or travel to be rich but on the contrary rather great cause to desire and be contented with a poor or mean estate as best and safest So we are taught in the Lords Prayer to ask no more but daily bread and Prov. 30. 8. Agur thus prayeth Give me neither poverty nor riches but feed me with food convenient for me And 1 Tim 6. 8. the Apostle saith Having food and rayment let us be therewith content Use 4 Vse 4. See what cause there is for Rich men to pray and labour for the special grace of Gods Spirit whereby they may be enabled to overcome those great difficulties and impediments which are in their way to hinder them from eternal life that they may be preserved from those dangerous sins whereof riches are the usual occasions and instruments and that they may not by them be hindered in the practice of those holy and religious duties which are required of them for the attainment of life everlasting Seeing it is so hard a matter for such rich men to be saved as having so many and great hinderances by
doth make all things work for their good and to further their happiness and salvation Rom. 8. 28. all crosses troubles miseries of this life c. By this he doth strengthen them to perseverance in grace till at last he bring them through all dâ—fficulties to his heavenly Kingdom 1 Pet. 1. 5. kept by the power of God through faith c. See Joh. 10. 27. 17. 11. Vse 3 Use 3. To strengthen our faith in prayer considering that God is not only willing and ready to hear us as being our Father in Christ but also able to give us that we ask as being Almighty with whom all things are possible even those which seem to us most hard and difficult to be granted Ephes 3. 20. Able to do above all things we ask or think Matth. 8. 2. Thou canst make me clean Yea Christ himself Mark 14. 36. Abba Father all things are possible to thee c. In the conclusion of the Lords Prayer For thâ—ne is the Kingdom power c. Great comfort in our Prayers Vse 4 Vse 4. To strengthen our faith touching performance of all Gods Promises made to his Church and Children in Christ whether of temporal or spiritual blessings To consider that he who hath promised is able to perform and make good his Word So Rom. 4. 21. Abraham staggered not c. but was strong in faith being fully perswaded c. So we must by this almighty power of God labour to have our faith confirmed in Gods Promises for performance in due time yea in such Promises as seem most hard to be performed and most unlikely to reason c. as the promise of forgiveness of sins resurrection of our bodies and life everlasting Promise of strength in temptation that he will be with us in trouble and that we shall not be tryed above our strength c. but delivered Labour to believe this in greatest extremity when we see no means of deliverance then by faith rest in Gods power to whom all things are possible who can raise up means or deliver without means Dan. 3. 17. The three children c. Vse 5 Vse 5. For Instruction in some speciall duties 1. It must teach us to humble our selves under his mighty hand as we are exhorted 1 Pet. 5. 6. The consideration of Gods Almighty power must cause us to cast down our selves before him in sight of our sins at all times when we have occasion to think of his power Especially when his hand is upon us by any cross or affliction chastising us c. 2. It must teach us truly to fear God being of such wonderful power able to do all things now the true fear of God is so to stand in awe of him at all times as to be afraid to offend him by sin yea by the least sin Psal 4. 4. Tremble and sin not Jer. 10. 6. Thy Name is great in might Who would not fear thee O King of Nations How are earthly Princes feared because of their great power to punish offenders though they be but mortal men whose breath is in their nostrils How much more ought we to stand in awe of God's almighty power c. Luke 12. 4. Fear not them that kill the body c. Though we are not to fear God only for his power but chiefly for his mercy and goodness as it is Psal 130. 4 Yet c. Make not leight of any sin but fear and tremble at the motions of it arising in our heart c. 3. It teacheth us what to do at such time as we feel weakness and unability in our selves to do or to suffer any thing in obedience to God which he requireth of us Seek to him that is Almighty and All-sufficient to whom all things are possible Pray to him to help and enable us by the power of his Spirit to do those duties which we cannot of our selves to enable us for every good thought word and work To this end labour to see and feel our unability in our selves for these things 2 Cor. 3. 5. Not sufficient of our selves to think any thing c. but our sufficiency is from God Therefore go out of our selves and seek to him that is all power and whose power is perfected in weakness 2 Cor. 12. 9. Esay 40. 29. He gives power to the faint c. Seek to him for help in performance of all duties which he requireth of us without which we can do nothing especially in holy and religious duties of his worship publick and private as Prayer hearing of his Word Sanctification Salvation c. So in all other Christian duties required especially in such as are most hard and contrary to nature as in the practice of Repentance and mortifying our lustâ— denyal of our selves and taking up the Cross c. Pray with Paul Col. 1. 11. That we may be strengthened with all might uccording to his glorious power unto all Patience c. So in duties of our particular Callings when we find weaknesse to go through them Look up to God by Faith and seek to him to whom all things are possible c. Mark 10. 28. Then Peter began to say unto him c. Nov. 23. 1628. THe fourth part of this Chapter which contains our Saviour's answer to Peter making mention of his own and his fellow-Disciples obedience formerly shewed in forsaking all they had and following Christ when they were at first called to be his Disciples from ver 28. to ver 32. Where 1. Consider Peter's mentioning or making profession of their former fact or obedience shewed Peter began to say c. Lo we have left all c. ver 28. 2. Christ's answer made hereunto which consisteth of two parts 1. A gracious promise of a rich reward to be given to all such as had forsaken any thing that was dear to them in this world for his sake and the Gospells they should receive a hundred fold more in this life c. and in the world to come eternal life ver 29 30. 2. An admonition or caveat to his Disciples touching the future Apostacy of some Hypocrites which had made fair shew and bin forward Professors of Christ and the Gospell for a time as also touching the Calling and conversion of others who had bin gross offenders and seemed farthest off from the Kingdome of Christ This admonition or caution is delivered in that general sentence uttered ver 31. Many that are first c. Of the first The end of Peters mentioning of this matter at this time was to demand and know and be better resolved of Christ what recompence they were like to have for their obedience shewed in forsaking all and following him Matth. 19. 27. What shall we have therefore The occasion was the former conference between our Saviour and the young Ruler touching the way of obtaining eternall life in which conference our Saviour willed him to sell all and give to the poor and then promised him treasure in heaven
shall lose his life for my sake c. Rom. 2. 10. There shall be glory honour and peace to every man that worketh good to the Jew first and also to the Gentile Ver. 11. For there is no respect of persons with God So 2 Cor. 5. 10. We must all appear before the Judgment seat of Christ c. Vse Use To incourage all sorts of Christians to the doing of good works and to the chearfull and conscionable performance of all duties of obedience which God requireth seeing all and every one shall be rewarded that doth thus glorify God by obedience to his will not one shall go unrewarded no not he that hath done the least good work in obedience to God though it be but the giving of a cup of cold Water to a Disciple of Christ that is to a good Christian Matth. 10. 42. Whosoever shall give to one of these little ones c. So here our Saviour promiseth a reward to every one that hath forsaken any thing for his sake There is no man that hath left either house or brethren c. He doth not say that hath left all these but any one of these c. Now followeth in the 3â—th verse the reward it self which is here promised by our Saviour to such as have forsaken any thing dear to them in this World for his sake and the Gospells which reward is twofold 1. Temporary to be received in this present life He shall receive an hundred fold now in this time houses and brethren c. 2. Eternal to be received and enjoyed in the life to come In the world to come he shall receive eternall life Observ 1 General Observ 1. That in doing good works it is lawfull to look at the reward which God hath promised to such as perform such works conscionably otherwise our Saviour would not here propound and promise a reward both Temporal and Eternal to such as forsake any thing for his sake c. See before â—ver 21. of this chap. yea it is not onely lawfull for us to have respect to the eternal reward in heaven but also to the reward promised in this life Observ 2 Observ 2. The truth of that which the Apostle teacheth us 1 Tim. 4. 8. That godliness is profitable to all things having the promise of the life that now is and of that which is to come The meaning is that God hath promised great reward and recompence both in this life and that which is to come to all such as are truely Religious and do shew it by exercising themselves in the practice of such good works and holy duties of obedience as God requireth of them So our Saviour here promiseth both a Temporall and Eternall reward to such as glorify him by obedience to his will and shew their Religious affection in forsaking things dear to them in this World for his sake and the Gospels Psal 112. 1. Blessed is the man that feareth the Lord c. his seed shall be mighty upon the earth c. and ver 3. Wealth and Riches shall be in his house and his Righteousness endureth for ever that is the fruit and reward of his Righteousness c. As also ver 9. Prov. 3. 16. Solomon sayes of Wisdome by which is meant the true knowledg and fear of God That length of dayes is in her right hand and in her left Riches and Honour c. And ver 18. She is a Tree of life to them that lay hold on her c. Vse Use To provoke and stir up every one to labour for true piety and the fear of God in his heart and to shew it in life by Religious and Conscionable practice of all such duties as God requireth seeing there is so great reward promised to such both in this and in the life to come So that if we respect but our own good next unto the glory of God and if we desire to be truely happy and blessed both in this life and in the life to come the onely way is to become truely Religious and zealous in the profession and practice of true piety Now follow the particular Instructions And first from the temporary reward promised in this life to such as forsake any thing in this World for Christ and the Gospel Observ 1 Observ 1. Such as forsake or suffer loss of any thing in this World that is dear unto them for Christ and the Gospells sake shall be rewarded of God even in this present life so far as shall be good and fit for them This our Saviour here promiseth So 1 Tim. 4. 8. Piety hath promise of this life as was said before Now this is one work of piety to forsake all in this world for Christ c. I say so far as shall be good for them because this is a temporal promise which is with this condition to be understood as all other promises of this life Quest Quest How shall such be rewarded of God in this life who have suffered losse or forsaken any thing for Christ c Answ Answ Two wayes especially 1. By supplying their want of temporal things with so much the greater measure of spiritual gifts and graces needful to salvation For example The Lord will give unto them so much the more feeling and assurance of his love and favour and of the pardon of their sins in Christ so much the greater measure of faith hope patience and of true comfort and contentment in their poor and desolate estate in this world This we may see in the example of the Apostles who forsaking their goods and friends upon Christ's calling they were rewarded with so much the greater measure of all spiritual gifts of faith patience inward comforâ— in their poor estate c. So the Martyrs c. 2. Such as forsake any thing for Christ shall be rewarded of God in this life with his blessing upon them in their outward estate though never so mean and poor or forâ—oâ—â— and desolate whereby it shall become better and more comfortable unto them than if they did still enjoy those things which they have forsaken for Christ and the Gospel according to that Psal 37. 16. A little that a righteous man hath is better than the riches of the wicked Caution Caution This is not so to be understood as if we could or did by forsaking any thing for Christ deserve to be thus rewarded in this life but that the Lord out of his free grace and for his promise sake will give this reward to us Use Use To encourage us to this duty of forsaking and parting with things dear to us in this world for Christ and the Gospel when God calls us to it seeing there is so great reward promised us for so doing even in this life c. This alone were sufficient if no other were to be expected in the life to come Mark 10. 29 30. And Jesus answered and said Verily I say unto you There is no man that hath left
forsaking all upon Christ's calling and command were not onely rewarded in this life but after this life in Heaven where now they reign with Christ in his heavenly Kingdome and so shall do till the comming of Christ to Judgment and from thenceforth for ever See Matth. 19. 28. So the Martyrs Use 1 Use 1. See the truth of that before taught that such as forsake or part with any thing in this World for Christ and the Gospell are no losers thereby but great gainers and that not onely in this life but especially in that which is to come as here we see Therefore fear not loss or hinderance c. Use 2 Use 2. To encourage and move us most willingly to practise this duty of forsaking and parting with things most dear to us in this World whensoever we shall be called to it seeing there is so great and excellent reward promised and shall be given us not onely in this life but in that which is to come Heaven will pay for all our losses Though we should lose all as Job or be put to forsake all as the Apostleâ— and Martyrs yet we shall receive all again in heaven yea much more and better then all that we have forsaken in this World If in this present life we may be said to receive an hundred fold more then we have forsaken as hath bin shewed before how much more in heaven c. For what is all this World if it be compared with heaven and the life to come c Oh then how ready and willing should we be to forsake all for Christ and the Gospell in hope of so great reward in heaven How willingly should we sell all to purchase this Treasure and Pearl of eternal life as we are taught in the Parable Matth. 13. How gladly have the Saints of God parted with things dear to them in this World upon the calling of God in hope of this heavenly reward Hebr. 10. 34. They suffered joyfully the spoâ—ling of their goods looking for a better substance c. Abraham Hebr. 11. 8. forsook his countrey in hope of a better Countrey and City in heaven Moses Hebr. 11. 26. forsook the honours and pleasures of Aegypt having respect to the recompence of reward in Heaven So should we c. Observ 3 Observ 3. The excellency of that estate of glory in Heaven in that it is called by the name of life yea of eternal life c. But of this also before ver 21. Mark 10. 31. But many that are first shall be last and the last shall be first Febr. 1. 1628. HItherto of the first part of Christ's answer to Peter professing his own and fellow Disciples obedience in forsaking all and following Christ in which our Saviour made an excellent promise of great reward which shall be given both in this life and the life to come unto such as have in this World forsaken any thing for his sake and the Gospells Now followeth the second part of his answer to Peter in this verse which contains a Prophetical admonition or caution given by our Saviour to his Disciples touching the future estate of sundâ—y professors of the Gospell This admonition or prediction is twofold 1. Touching the Apostacy and backsliding of many who at first and for a time had bin most forward in outward shew and profâ—ssion of Christ and the Gospel and so seemed to be nearest unto the Kingdome of God and to eternal life in regard of right and title to it That such should fall away from their first profession and so become last in the Kingdome of Heaven Many that are first shall be last 2. Touching the Calling and Conversion of others to the profession of Christ and the Gospel and consequently to the participation of eternal life in Gods Kingdome who as yet were hindmost in the profession of Christ and so seemed farthest off from the Kingdome of Heaven And the last shall be first Quest Quest Why doth our Saviour here give this prophetical admonition to his Disciples Answ Answ 1. Because Peter and the other Disciples were too well conceited of themselves and their obedience shewed in forsaking all and following Christ as we heard before ver 28. therefore our Saviour by this admonition would teach them not to be too confident of themselves and of their good beginnings but to be humble minded 2. By this admonition touching the Apostacy of such as had bin so forward he would stir them up to constancy and perseverance in their Christian course lest otherwise they lose their reward promised in the former verse First to clear the meaning of the words Many that are first Many of those who have begun well and for the present are most forward in outward shew and profession of Religion and the Gospel and consequently seem to be nearest to eternal life and to the Kingdome of Heaven and to have best right and title to that reward promised in the foregoing verse Shall be last Shall afterward fall away and give over their first good profession discovering their Hypocrisy and unsoundness and so shall shew themselves to be last and hâ—ndmost of all in regard of the truth and power of Religion and Christianity and consequently in regard of right and title to the Kingdome of heaven from which they shall therefore be utterly excluded And the last Such as are yet the most backward or hindmost in outward profession of the Gospel being not yet called thereunto and so seem to be farthest off from eternal life in regard of right and title to it Shall be first Shall in time to come be called to the true and sincere profession of the Gospel and shall shew themselves most forward therein and consequently shall be first in the Kingdome of heaven that is partakers of it before those who in time past were before them in outward profession of Religion Now follow the Instructions from the words And first from the first part of Christ's admonition Many that are first shall be last Observ 1 Observ 1. Such as are fore most in outward shew and profession of Religion are not alwayes the best Christians but sometimes Hypocrites and so do shew themselves afterward to be Our Saviour here speaks of some who being fore most in outward profession of Christianity should afterward fall away and so prove the last and hindmost in the truth and sincerity of Religion The Scribes and Pharisees in our Saviour's time were fore most in shew of Religion yet hindmost in truth and sincerity 2 Tim. 3. 5. The Apostle foretelleth of some in these last times who should have a form of godliness but should deny the power thereof Vse Vse This must teach us not to trust too much to an outward shew or profession of Religion either in ouâ— selves or in others but to look at truth and sincerity and to labour for it above all 1. Take heed of trusting to an outward shew of Religion in our selves which can do us no
his Office c. neither are we to believe in him or profess his name with this condition Observ 2 Observ 2. Though Christ as he is God be equall with God the Father in power and Authority yet as he is man and as he is Mediator in respect of his Office he is inferiour to the Father So much he implyeth here when he saith That it was not in his power of himself to give those high places of preferment in his Kingdome to any but that they should be given to such onely for whom they were prepared c. Observ 3 Observ 3. There shall be different degrees of glory of the Saints in Christs heavenly Kingdome Some shall be preferred to higher places then otherâ— to more excellent Mansions This our Saviour doth not here deny but granteth and presupposeth that some shall have the highest degrees of glory next him in his Kingdome and consequently that others shall have inferiour degrees of glory next him in his Kingdome and consequently that others shall have inferiour degrees of glory Though all shall have a full and perfect measure of glory and happiness yet not all the same measure but some more some less according as every one shall be capable of more or less Proved by that one place sufficiently 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly but he that soweth bountifully shall reap bountifully Reas 1 Reas 1. There are diffeâ—ent degrees of punishment in Hell Matth. 11. Easier for Tyre and Sidon then for Chorazâ—n c. Therefore proportionably there shall be different degrees of glory in heaven Reas 2 Reas 2. There are degrees of Grace in the Saints of God in this life Reas 3 Reas 3. Otherwise how shall the reward of eternal life be given to every one according to his works as it is promised Vse Vse To excite and encourage us to the greater pains and diligence in Gods service and in all holy duties of obedience which he requireth of us in this life working out our Salvation with fear as the Apostle exhorteth forasmuch as we know Our labour is not in vain in the Lord but the more pains we take in well-doing and the more we glorify God in this life the greater reward of glory shall be freely given us of God in the life to come Observ 4 Observ 4. The glory of Christ's Kingdom shall not be given to all men or to all sorts of persons but only to the Elect of God for whom it is ordained in God's eternal Counsel and Purpose To those onely for whom it is prepared For that which is here said of the highest degrees of that glory is true of the glory it self in general and absolutely That it shall not be given to all but only to the Elect and Saints of God for whom it is appointed Rom. 8. 30. Whom he did predestinate call and â—ustifie them he glorified Hence it is that eternal life is called the inheritance of the Saints Col. 1. 12. to shew that such only shall be partakers of it And hence also it is that the Elect are called Vessels of mercy Rom. 9. and vessels of honour 2 Tim. 2. to shew that they only shall be partakers of the saving mercy of God and of the Heavenly glory of the life to come Use Vse See what need for us to give all diligence to make our Calling and Election sure as we are exhorted 2 Pet. 1. 10. that so we may be partakers of that heavenly glory of Christ's Kingdom which shall not be given to all but only to the Elect people of God for whom it is ordained Therefore never rest till we know our selves to be in the number of Gods elect people chosen to eternal life and to the glory of Christ's Kingdom Now the way to know and be assured hereof is by labouring to find and feel our selves effectually called and sanctified in heart and life so as we are separated from the World in heart and affection and do truly hate shun and strive against sin making conscience to glorifie God by a holy and conscionable life 2 Tim. 2. 21. If any man purge himself from these that is from the society of profane men and from the practice of sin he shall be a vessel unto honour sanctified and meet for the Masters use c. Observ 5 Observ 5. The certainty of the glory of the Elect and Saints of God in Heaven in that it is said to be prepared for them that is to be ordained for them in God's Decree and Purpose Yea not only the glory it self but the different degrees of that glory which the several Saints of God shall there enjoy are likewise prepared of God as our Saviour here sheweth and Joh. 14. 2. So Matth. 25. 34. Come ye blessed of my Father inherit the Kingdom prepared for you c. 1 Pet. 1. 4. And it is said to be an inâ—eritance reserved in heaven for them Col. 3. 3. Your life is hid with Christ in God Vse Use For comfort to the Saints and faithful who know and feel themselves to be in this number of God's elect and chosen people by assuring them that although they are not yet in possession of that glory of the life to come yet they shall most certainly be partakers of it in the due time appointed of God God having prepared and appointed it for them in his eternal Counsel and Purpose this Counsel and Decree of his shall stand and so they cannot fail or come short of that Heavenly glory which he hath appointed for them but it is sure and certain to them Great comfort to us and other Saints of God Though all earthly things are uncertain to us yet our Heavenly Inheritance is sure and certain being prepared for us and reserved for us in God's own keeping Wicked men may take from us our goods liberty life but neither they nor their father the Devil can take Heaven from us they cannot touch our Inheritance which is ordained and reserved for us by God Himself Observ 6 Observ 6. By what right and title the Elect do obtain eternal life and glory in heaven viz. by the free gift of God who hath chosen them unto it It shall be given them Luke 12. 32. It is your Fathers pleasure to give you the Kingdom Rom. 6. 23. The gift of God is eternal life Use 1 Use 1. To confute Popish Merit c. Use 2 Use 2. To comfort us in respect of our unworthiness of that life and glory to come Know that we are not to believe or hope for it for our own worthiness but upon the free gift of God and Merits of Christ c. Vse 3 Use 3. To stir us up to thankfulness to God who hath promised so freely to give us eternal life Mark 10. 41 42 43 44. And when the Ten heard it they began to be much displeased June 28. 1629. with James and John c. HItherto we have heard the Ambitious Sute preferred to
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and
sought and laboured by Jeremy See Chap. 20. Chap. 26. Now this is a miserable case when the Church being much corrupted such as should be foremost in seeking reformation of those corruptions are most backward yea greatest enemies to reformation and to such as desire and seek it Then must the Church needs be in ill case neither is there any hope or likelihood of any good reformation so long as it is so Therefore when it is so we must be earnest with God in prayer that he may turn and change the hearts of such as are in authority and which should be foremost in seeking reformation of the Church that of enemies and hinderers they may become zealous furtherers of such reformation Of the second The occasion of their seeking to put Christ to death The hearing of his fact in purging the Temple from abuses together with his sharp reproof directed against the profaners of the Temple and by consequence against themselves for tolerating and maintaining those abuses c. Observ 1 Observ 1. It is the property of wicked men to be impatient of Reproof for their sins they cannot endure to have their sins taxed or reproved no not by such as have a calling to reprove them as our Saviour had to reprove these Scribes and chief Priests yea though they be not plainly and directly reproved but covertly and indirectly as our Saviour reproved these yet they cannot endure it Prov. 13. 1. A scorner heareth no rebuke Such a scorner is every wicked man for the most part Especially it is true of such as are obstinately wicked being hardened in their sins Such cannot endure to have their sins reproved by God's Ministers or others who have a calling to reprove them Wicked Ahab could not endure to have his sins reproved by Eliah and therefore counted him his enemy 1 King 21. 20. So Chap. 22. 8. he hated Michaiah c. Amos 5. 10. They hate him that rebuketh in the gate c. Matth. 21. 45. When the chief Priests and Pharisees perceived that he reproved them by his Parables they sought to lay hands on him Which shews how impatient of reproof they were Act. 7. 54. the Jews heard Stephen patiently till he came home to them by reproof and then they were cut to the heart as it is said and gnashed on him with their teeth Reason Reason Wicked men do love their sins and desire to live in them still Job 20. 12. Wickednesse is sweet in their mouth c. They spare it and will not forsake it but keep it still c. Therefore they cannot endure to have them reproved Vse 1 Use 1. See the cause of all that hatred and enmity which wicked men use to shew against Gods Servants especially against his faithful Ministers It is because they do reprove their sins which they not enduring must needs hate and persecute them as enemies Joh. 3. 20. Every one that doth evill hateth the light neither cometh to it lest his deeds be reproved Use 2 Use 2. Take heed it be not so with us That we be not impatient discontented or unwilling to have our sins reproved especially by such as have a calling from God to do it Remember It is the property of wicked men and hypocrites not to endure admonition or reproof for their sins Although a good man may also offend this way as Asa 2 Chron. 16. 10. But not often and usually as the wicked No hope of repentance in such so long as they reject the means c. As one that being dangerously sick and will not endure Physick c. On the contrary it is a notable sign of sincerity if we can willingly and gladly submit to reproof as David Psal 141. Let the righteus smite me c. and Prov. 9. 8. Rebuke a wise man and he will love thee Observ 2 Observ 2. In that these Scribes and chief Priests perceiving themselves to be touched by our Saviour's Reproof were so far from making good use hereof that they were more incensed against them than before insomuch that now they sought his life hence learn That obstinate wicked men hypocrites are so far from being bettered by reproof that they oftentimes grow worse by it being more inraged and provoked to shew their wickedness than before especially against such as reprove them The Scribes and Pharisees being often reproved by our Saviour for their hypocrisie pride covetousness and such like sins were so far from profiting by that Reproof that they grew worse and were more and more inraged against him for reproving them Object Object If it be so Then it may seem better for such wicked men not to be reproved at all lest it make them worse Answ Answ 1. This followes not because such as have a calling to reprove sin as the Ministers of God and all that have charge of others Souls ought to perform this duty for discharge of their own conscience though no fruit do follow in the parties reproved but the contrary rather 2. There are two sorts of wicked men 1. Such as though they be profane and wicked in life yet are in some sort tractable and willing or content to be reproved at least they may be so for ought we know to the contrary before we have tryed them And of these there is no question but we ought to admonish and reprove them as occasion is offered and so far as our calling binds us so to do 2. Such as are obstinately wicked and not only so but open scoffers or scorners of reproof and do shew themselves to be so Now such as these we are not to reprove so long as they continue such but to leave them to God and to his just Judgment if they repent not Prov. 9. 8. Rebuke not a scorner lest he hate thee c. that is an open scorner known to be so c. And Matth. 7. 6. Give not that which is holy unto dogs c. yet withall know That we are not presently to judg every one to be such a scorner who doth at first or at some one time so refuse admonition or reproof but such as do this again and again persisting in this obstinate course See Tit. 3. 10. Use Vse See how fearful a thing it is to be hardened in sin and to have an impenitent heart Such are so far from profiting by the means ordained to bring them to repentance that they grow worse c. Like those whose bodies being distempered with some dangerous sickness no Physick will work but makes them worse c. Pray against this hardness of heart and that we may have grace to yield to reproof and to make use of it c. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him c. Febr. 21. 1629. OF the third The malicious practice of these Scribes and chief Priests against our Saviour They sought how they might destroy him Observ 1 Observ 1. The extream
are odious to God Esay 1. 15. When ye make many Prayers I will not hear your hands are full of bloud that is of bloudy or cruel practises So may it be said of all such as live in wrath malice and revenge against others Their hearts are full of bloud that is of cruel and murdering thoughts and affections c. and therefore though they pray never so much God will not hear them Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me Thus do all such as harbour in their hearts the sins of anger malice c. therefore God will not hear their prayers Use 2 Use 2. To stir us up to the practice of this duty of love iâ— free forgiving of such as wrong and offend us and as at all other times when there is occasion so in special when we are to pray and call upon God if we would be fit to pray and would have God to hear us and gâ—ant our requests so far as is good for us see we come not to Prayer in wrath malice or grudg against others though they be our enemies and have wronged us but first forgive our enemies and such as have any way wronged us laying aside all malice anger and thought of revenge against others whosoever they be or howsoever â—hey have wronged us else never think thy self in case to pray or that thou canst pray aright or that God wiâ—â— hear or grant thy Petitions in mercy c. Use 3 Vse 3. Seeing this duty of love in forgiving wrongs and offences is required of us whensoever we are to pray or call upon God hence gather That we are not only once in our life or some few times to forgive our enemies and all that wrong or offend us but that we are often yea daily to do this even as often as we are wronged forasmuch as we are daily to be exercised in prayer and calling upon God and without forgiveness of others and laying aside all malice and grudg against them we are unfit to pray at any time c. Some think they are to forgive only when they come to the Lord's Supper or when they are upon their Death-bed but here see the contrary that we are daily in our life-time to forgive enemies and such as wrong us even as often as we come before God to pray unto him yea such as we have already forgiven we must again and again forgive them and that daily even as often as they offend us though seven times in a day Luke 17. 4. yea not only the same persons but even the same offences which we have already forgiven we are daily to forgive that is to labour more and more to forgive them and to purge our hearts from all malice and grudg against the persons c. and daily to keep our selves in the practice of love Motives to the practice of this Duty of love in forgiving enemies and such as wrong us because it is a duty so hard to flesh and blood 1. Consider God's Commandment requiring this of us Ephes 4. 32. Be kind and tender-hearted forgiving one another as God for Christs sake c. And Matth. 5. 44. our Saviour bids us to love our enemies which cannot be without forgiving them 2. Look at God's Example who forgiveth us and others being his enemies by our sins yea there is nothing more proper to God then to forgive sins and offences committed against him Mich. 7. 18. Thiâ— he doth daily and continually yea infinite and innumerable sins of men c. Therefore herein follow God as dear children and walk in love as the Apostle sayes shewing it by this excellent practice of love in forgiving wrongâ— and inâ—uries c. Nihil Deo hominem tam similem reddet quam remissio offensarum Chrysost 3. Look at Christ's Example while he lived on earth how he did forgive and pray for his enemies which abused him and put him to death he was far from bearing malice and from desire or seeking private revenge in his own cause but committed it to God 1 Pet. 2. 23. Follow him as good and true Disciples in thus forgiving enemies and wrongs done to us 4. Look also at the practice of the Saints and servants of God who have done this before us Joseph though so much abused by his brethren who fold him for a slave c. yet he forgave them all and dealt kindly and mercifully with them David though persecuted by Saul and railed upon by Simei a base fellow yet forgave them both and would not seek revenge though he had Sâ—ul in his hands in the Cave c. Stephen prayed for those that stoned him to death Act. 7. ult 5. Consider That it is a special evidence of grace and of a true Child of God freely to forgive enemies and wrongs done to us by others Col. 3. 12. As the Elect of God put on bowels of mercy kindness c. forbearing one another if any have a quarrell against any even as Christ forgave you so also do ye 6. Consider How much and often we offend God yea daily and continually provoke him and yet we desire he should pardon and forgive us Therefore let us forgive our brethren as we would have God to forgive us But more of this afterward 7. Lastly in all wrongs and offences done against us look at God's Providence by which they happen to us and that by them God doth justly correct us for our sins Though men wrong thee yet God doth thee no wrong in chastising thee thus for thy sins Therefore forgive c. This moved David to forgive Simei 2 Sam. 16. Now followeth the extent of this duty of forgiving enemies and wrongs unto which our Saviour here exhorteth his Disciples in these words If ye have ought against any man Where our Saviour extendeth this duty to all enemies and to all wrongs and offences done against them Observ 1 Observ 1. The true forgiveness of enemies and of wrongs and inâ—uries done to us which is required is to forgive all enemies and all wrongs and offences against us noâ— some only Luke 11. 4. As we forgive every one that is indebted against us Col. 3. 13. If any have a quarrell against any c. Note That this is to be understood of forgiveness in respect of bearing malice or revenge c. which is alwayes required and in all wrongs c. but not alwayes in respect of seeking remedy or satisfaction for the hurt or damage c. Reas 1 Reason 1. We must so forgive our brethren as to be in true charity and love with all men and at all times which cannot be without a general forgiveness of all enemies and all injuries and offences If any one be not forgiven we are not in charity Reas 2 Reas 2. We would have God to forgive us all our sins not some only Therefore we are to forgive all offences of our brethren against us Use Use See what to
farther if time would suffer considering the want of love amongst us of late and the many jarrings and discords which have been together with the malicious and revengeful courses practised by some of you one against another I do now once again admonish you as I have done heretofore to look to your selves in the fear of God and to beware you come not in such grosse and scandalous sins as these are to the Lord's Table Mark 11. 27 28. And they come again to Jerusalem and as he was walking in the Temple there come to him the May 23. 1630. chief Priests and the Scribes and the Elders and say unto him By what Authority dost thou these things and who gave thee this Authority to do these things THe 5th and last part of this Chapter Our Saviours answer to the chief Priests Scribes and Elders questioning with him about his Calling and Authority which he had to do those things which he had now lately done at Jerusalem and in the Temple Where consider three things 1. Their questioning with him about his authority ver 27 28. 2. His answer to them and confutation of them by demanding of them another question touching the Baptism of John whether it were from heaven or of men c. ver 29 30. 3. The Consequents that followed hereupon ver 31. to the end Of the first consider four things 1. The place where they thus questioned our Saviour which was in the Temple at Jerusalem 2. The occasions which were two 1. His comming again with his Disciples to Jerusalem 2. His walking in the Temple 3. The persons that thus questioned his Authority The chief Priests Scribes and Elders 4. The fact it self viz. their comming to him and questioning with him about his Authority which he had to do those things which he did By what authority dost thou these things c. Of the first I have spoken before upon this Chapter Of the second the first occasion They come again to Jerusalem viz. from Bethany whither he went out with his Disciples the evening before as we heard ver 19. And this their return to Jerusalem here mentioned was upon the second or third day after our Saviour's triumphant riding into the City whereof we heard before in this Chapter being the same day on which he exhorted his Disciples to the practice of Faith and taught them the power and vertue of it upon occasion of the sudden withering of the Fig-tree which he had cursed the day before See before upon ver 15. and ver 19 20. Now followeth the second occasion his walking in the Temple Object As he was walking c. Object Matth. 21. 23. It is said as he was teaching c. And Luke 20. 1. As he taught the people in the Temple and preached the Gospel Answ Answ Either he did teach the people as he walked in the Temple as some think he did at least some part of the time of his being there that so he might be heard of the more the throng of people being great about him Gerard. harm Evang. or else the words of Matthew and Luke are to be understood in the divided sense As he was teaching that is about the time of his teaching viz. immediately after or soon after he had done teaching the people this happened Touching our Savioursusual custome when he came to Jerusalem at any time viz. that he used to go first into the Temple and there to teach the people and to confirm his Doctrine also by Miracles we have heard before in this Chapter Observ 1 Observ 1. His constant and unwearied pains and diligence in the duties of his Calling and publick Ministry viz. in teaching the people and doing good by Miracles for confirmation of his Doctrine Luke 19. 47. He taught daily in the Temple To stir up all to the like pains and diligence in the duties of our Callings especially Ministers of the Word 2 Tim. 4. 1. Observ 2 Observ 2. Though the chief Priests and Scribes sought his life as we heard ver 18. yet for all that he doth not refrain or forbear comming to Jerusalem and into the Temple and teaching the people there and that daily Hence learn that we ought not to forsake our Calling or to give over the duties of it which God calls us to perform for fear of outward dangers which may happen to us but we are to go on couragiously and constantly in our Callings doing the duties God requireth of us so long as we may and have oppoâ—tunity notwithstanding all dangers which may befall us knowing that God who hath called us to the performance of such duties is able to protect us against all enemies and dangers and he will do it as he hath promised Ps 91. 11. He shall give his Angells charge over thee c. Joh. 11. 8. Our Saviour went boldly into Judaea though the Jews had before sought to stone him there True it is that we have not the same power to defend our selves and to escape or deliver our selves from danger as our Saviour Christ had being God as well as man and therefore we are not rashly to cast our selves upon needless dangers without a calling but when we have a calling from God to do any duty we are to do it without fear of any dangers that may befall us for or in the doing of it knowing that God is able to protect and keep us in the midst of greatest dangers and he will do it so far as shall make for his glory and our good Besides if it be so that we must needs come into danger yea into greatest danger even of life it self if God have so appointed we cannot better or with more gain hazard or spend it then in doing the duties of our Calling which God hath called us to perform Mark 8. 35. Whosoever shall lose his life for my sake and the Gospel's the same shall save it This should move both Magistrates and Ministers and all others in their places and callings to go on with courage and constancy in doing those duties which God requires of them without fear of enemies or any dangers which may befall them knowing that God can and will protect them against all and in the midst of all Therefore we are to commit our Souls and bodies to him in well-doing and by Faith rest on his power and protection in all dangers which may happen to us in our Callings Act. 20. 24. Though bonds and afflictions did abide for Paul at Jerusalem yet he feared not to go thither neither was his life dear to him as he sayes so that he might finish his course and the Ministry he had received of the Lord Jesus c. See Matth. 10. 28. Mark 11. 27 28. There came to him the chief Priests Scribes and Elders c. May 30. 1630. OF the third the persons that questioned with our Saviour about his Calling and Authority c. The chief Priests Scribes and Elders Of these see
Philip was carryed to Azotus Act. 8. and Eliah to Heaven 2 King 2. So Mr. Cartwright And Rhem. on Math. 4. 1. Et in Harmon But I rather follow those who think this driving is to be understood onely of an inward instinct and extraordinary motion of the Spirit by which our Saviour was carryed into the Wilderness that is moved to go thither and this Exposition is confirmed by that Place Luke 4. 1. Object Object The Word driveth seemeth to imply a bodily transportation or carrying of his body into the VVilderness Answ Answ Not so it implyes onely that it was a strong and effectuall motion of the Spirit causing our Saviour to go willingly and cheerfully into the VVilderness for it did not constrain him to go against his will Into the Wilderness Great question there is what VVilderness this was Their opinion is most probable who think it was that great VVilderness called the Desart of Arabia in which the Israelites wandered forty years and in which Eliah fasted forty days and forty nights and this is confirmed by that which St. Mark saith in the next Verse That our Saviour was amongst wild Beasts Now we find not any VVilderness mentioned in Scripture which was altogether without Inhabitants and full of wild Beasts but onely that great Desart of Arabia Now the end for which our Saviour was moved of the Spirit to go into this Desart was this That he might there be tempted of the Devil as it is said plainly Math. 4. 1. Quest Quest VVhy did the Spirit drive him into the VVilderness to be tempted Answ Answ That the place being solitary the Devil might have the more freedom to tempt him and that himself might have the lesse help and means to resist him Thus he was moved by the Spirit to give the Devil the advantage of this solitary place to tempt him in that so having tryed his uttermost power against our Saviour and yet being overcome he might have the greater Foil So much of the VVords Now to the Instructions Doctr. Doctr. First From the circumstance of time when our Saviour was driven into the VVildernesse to be tempted namely immediately after he had bin baptized of John Hence we learn That so many as are baptized as Christ was and so entred into the profession of Christianity they must look to be assaulted by the Devil's temptations He will not let them alone long but will set upon them as he did upon our Saviour Christ immediately after his Baptism Therefore all that have bin baptized and so by Baptism have given their Names unto Christ must look to be tempted of Satan Ephes 6. 12. We wrestle against Principalities c. It is a good Speech Ecclus. 2. 1. though the Book be Apocryphal My son if thou be come into the service of God prepare thy soul for temptations Reas Reas Of this Doctrine In our Baptism we profess to renounce the service of Satan therefore ever after he fights against us by his wicked suggestions labouring to bring us back again under his bondage and into his snares Use 1 Use 1. This reproveth such as having bin baptized and professing according to their Vow in Baptism to renounce the service of Satan and to betake themselves to Christ's service do yet promise to themselves an easie quiet life free from Satans suggestions and molestations But this cannot be and therefore they foolishly deceive themselves VVhen the Israelites were mightily delivered out of Egypt they could not but think that Pharoah would pursue after them and so he did And dost thou think the Devil will let thee alone to live at ease and quiet if thou have renounced his service and hast gotten out of his spirituall bondage never delude thy self so The Devil will still be labouring to bring thee back into thy former estate and into his snares in which thou wast holden so fast It is therefore a vain thing for thee to look for freedom or long respit from his temptations after thou art once entred into the profession of Christ Use 3 Use 2. Cast our accompts before hand when we undertake the profession of Christianity Be like wise Builders c. Consider well what difficulties we must meet withall in our Christian course and hovv many and great assaults of Satan against us vve must encounter vvith daily and vvithall see that vve arm our selves against these temptations of the Devil vvhich he vvill so certainly assault us vvith Labour to put on that spiritual armor of God described to us Eph. 6. Especially the sheild of Faith and arm thy self against Satan by Prayer and Watchfulness These tvvo our Saviour joyneth together Watch and Pray lest ye enter into temptation Mat. 26. 14. Thâ—nk often of this That being a Christian by profession thy life is a continuall vvarfare Christ is thy Captain thy chief enemy is the Devil and at thy Baptism thou didst as it were take Press-mony and didst bid Battle to Satan novv therefore look not for one resting Day look not to be one day vvholly free from his assaults and molestations but prepare for them every hour and stand upon thy Guard ready to encounter this arch Enemy of thy Salvation look still for one of his temptations in the neck of another Sit not still as if thou hadst nothing to do thou hast a daily battle to fight against Satan and his wicked suggestions Arm thy self therefore continually against him The neglect of this is the cause why so many having begun a good profession of Religion do afterwards revolt and fall back again to their old sinful course it is because they did not before-hand prepare against Satans temptations whereby he labours to discourage them in their good profession therefore meeting with these temptations and being not armed to withstand them they are soon discouraged by them Let us take heed by the examples of such It is a fearful thing to begin in the Spirit and end in the Flesh therefore when thou entrest into the profession of Christ prepare before-hand against Satan's temptations that when thou shalt meet with them thou be not discouraged in thy good course but maist go on in it constantly without backsliding Observ 2 Observ 2. Our Saviour having newly begun to enter into the execution of his publick Office is presently driven into the Wilderness to be tempted of Satan whereas before whilst he lived a private life at Nazareth he was not tempted Hence gather that then especially we must look for temptations and assaults of Satan when we go about the execution of good Duties in our Callings whether it be in our general or in our particular Callings When we set upon any good Duty in God's service or in our particular Calling then especially make accompt to be molested with Satan's temptations the better Duties we go about the more busy is he alwaies to hinder us in them A Magistrate or a Minister when they begin to do the Duties of their Callings with diligence
then shall they find Satan ready to discourage and hinder them Moses so long as he lived a private life was quiet and free from opposition but so soon as he began to take upon him his publick Calling which was to be the Deliverer of God's People I say so soon as he did but begin this deliverance of God's People in avenging the cause of an Israelite against an Aegyptian presently the Devil so stirred against him that he was fain to fly into the Land of Madian and to live there 40 years The Apostles whilst they lived as private men we read not of any temptations they were troubled with but after when they had lived but a while in their Apostolical Office the Devil desired to winnow them Luke 22. 31. So Paul whilst he lived a Pharisee we read not that he was tempted but soon after his Calling to be an Apostle and when he was exercised in preaching then he was buffeted with the messenger of Satan 2 Cor. 12. 7. So Zach. 3. 1. when Jehoshuah the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him And this every one shall find true in experience if he will but observe it That the Devil will be most busy in tempting and disturbing him when he is about good Duties Is there any day in the week on which we meet with moe incumbrances to trouble and disquiet us than on the Sabbath What is the cause of this but the Devil whose policy it is thus to stir up hinderances to disturb us in the Duties of God's service upon that Day Again What hour of the Day is there in which we find our selves more disquieted and out of temper than at that hour and that time which we use to set apâ—â—t for private prayer This is nothing but a practise of Satan then to molest us and to cast stnmbling blocks in our way when we should be best imployed He knows that at such times we go about that which hinders his Kingdom therefore he labours so to hinder us Vse 1 Use 1. Be not discouraged from good Duties though we meet with many hinderances and disturbances at such times as we go about the performance of them Omit not the Duties because of such impediments as the Devil casteth before thee but break through them all rather than neglect a good Duty which thou shouldst perform as private Prayer Reading Meditation c. Let not all the stumbling blocks which Satan throws in thy way stop or hinder thy proceeding in the constant performance of such Duties but leap over all such blocks rather than be stopped by them in thy good course Know that this is usual with Satan to stir up hinderances when we should go about good Duties therefore look for this and withal be careful before-hand to watch against this policy of the Devil and be wise to prevent it Vse 2 Use 2. See the Folly and Ignorance of such who think all is well and that they are in good case because they feel no such disturbances from Satan no such temptations as others complain of But if it be thus with thee thou hast rather cause to suspect thy self and to be jealous of thy estate thou hast cause to fear thy self to be yet under Satan's power and to be yet holden in his snare at his Will and that thou hast not yet begun to set thy self to God's service for whilst the strong man armed keeps the hold the things that he possesseth are in peace Luke 11. 21. If thou be at peace within thy self in regard of temptations it is an ill sign for it argues thee to be yet in the Devil's service for he fights not against his own subjects or servants which are under his power because he hath them sure enough already but he fights by temptations against such as are gotten out of his service into the service of God that he may bring them again into his own service Presume not then of thy estate that it is good because thou art free from the temptations of Satan It is the greatest temptation not to be tempted Luther No sign of Grace to be without temptations but to strive against them to be humbled for them c. Use 3 Vse 3. This is for the comfort of such who are much molested with Satan's temptations and deeply humbled by them thinking themselves to be out of God's favour and to be none of his Children because they are so much tempted by the Devil whereas here we see the contrary that none are so much tempted as those who are most faithful in God's service which do most good and are imployed in the best Duties such as these because they are greatest enemies to the Devil's Kingdom therefore doth he bend his malice most against them Therefore the best men which have done most good in the Church have most complained of temptations So Paul Rom. 7. So Luther and Bradford So much of the circumstance of time when our Saviour was driven into the Wilderness to be tempted I proceed now to the person that drave our Saviour to be tempted viz. The Spirit Observ 1 Observ 1. In that our Saviour was effectually and strongly moved of the Holy Ghost to go to be tempted and did not go by the motion or will or command of Satan we learn That the temptations of God's Children come to them by the Will and Providence of God they come not to them by Chance or by the Will of Man or by the Will of Satan but by God's own appointment and disposing As Christ could not have been tempted of Satan if the Spirit had not driven and moved him to go to be tempted so the Devil cannot by his temptations molest any of God's Children unless God direct and dispose these temptations unto them by giving power and permission unto Satan to tempt them Reas Reas The Devil's power is limited and restrained by God's power and providence which is above him he is Potestas sub Potestate as St. Austin saies He could not molest the Herd of Swine without leave Mat. 8. much less can he tempt or molest God's Children without God's direction and permission We see this in Job whom the Devil could not touch any further than God gave leave to him 1 Chron. 21. 1. It is said that Satan provoked David to number Israel and yet 2 Sam. 24. 1. it is said also that God moved him to do it This shews that Satan cannot tempt or provoke any to sin further than God permitteth him to do it Use 1 Vse 1. Seeing the temptations of God's Children come unto them by God's special providence and appointment this must teach us not too much to fear such temptations nor to be discouraged by them For we may be sure that he which disposeth them to us will assist us in them and inable us to withstand them so as the Devil shall not have his Will of us The Lord directing