put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
but above all to make Conscience of yielding Obedience to the same Remember that this is the end of all Christ's Teaching and of all our hearing of his Word and Doctrine preached by his Ministers that we should yield Obedience to that we hear In this stands our happiness and without this all our Hearing is but lost labour If we be not Doers of the Word of Christ but Hearers onely we deceive our selves Jam. 1. 32. See therefore that we joyn Obedience with our Hearing and look also to the manner and kind of our Obedience that it be such as it ought to be that it be of the whole Man not onely outward but inward of Heart Soul and Conscience that it be universall to all parts of the Word and Doctrine of Christ not to some onely that it be constant c. Now further that we may be obedient Hearers of Christ two duties are necessary to be practised 1. To remove those impediments which may hinder us from Obedience to Christ's Word and Doctrine 2. To use the best helps and means to further us in Obedience to the same Of the first The hindrances to be removed are these 1. All corrupt and sinful lusts in generall These we must labour to cast off by true Repentance and to have them truly mortified in us Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted Word c. And then Ver. 22. Be ye Doers of the Word and not Hearers onely 2. More particularly some special Lusts and Sins are to be cast off and removed that they hinder not our Obedience of Christ 1. Unbelief and doubting of the truth of that Doctrine which Christ teacheth us by his Word and Ministers This keeps from Obedience Heb. 4. 2. the Word preached did nor profit them because not mixed with Faith c. Therefore labour and strive against this sin of Unbelief in our selves which is so natural to us On the contrary strive for a thorough-perswasion of the truth of all that Christ teacheth us in his Word c. 2. Hardness of heart when the heart is so hardned through custom and continuance in sin that it hath little or no sense and feeling of sin or of the Word of Christ which doth condemn and forbid sin It is a main hindrance to keep us from Obedience to the Doctrine of Christ For so long as the heart is so hardned it is utterly unfit to be wrought upon by the Word and Teaching of Christ Isa 6. 10. Make the heart of this People fat c. This hindred the Scribes and Pharisees from Obedience to Christ's Teaching because their hearts were so hardned in Unbelief and other sins c. Therefore if we would be obedient to Christ's Doctrine labour and strive against this hardness of heart to have it removed and taken away And pray unto God to give us soft hearts pliable to the Word of Christ 3. Covetousness and Worldliness of mind is another main hindrance unto that true Obedience which we should yield to the Doctrine of Christ Ezek. 33. 31. Their heart went after Covetousness And Matth. 13. 22. care of this World and deceitfulness of riches are as Thorns choaking the Word c. Take heed then of harbouring this gross and dangerous sin of Covetousness in heart and of too much worldly cares and thoughts lest they choak the fruit of Christ's Doctrine in thy heart and keep thee from Obedience to it Pray with David Psal 119. 36. 4. Love of earthly pleasures and delights Luke 8. 14. Pleasures are one kind of Thorns choaking the fruit of the Word Take heed then of too much loving and affecting of these worldly delights lest they take up the heart and with-draw it from love and delight in the Word of Christ and so hinder our Obedience to it Beware of loving Pleasures more than God and his Word Of the second We are to use these Helps to further us in obedience to the Doctrine of Christ 1. Consider the excellency of Christ's Doctrine which he teacheth by his Ministers the Doctrine of the Gospel Word of Life and Salvation most worthy to be obeyed Labour therefore to be perswaded of it 2. Deny our selves that is our carnal Minds Understanding Will Affections for these are contrary to the Word of God Matth. 16. 24. If any will come after me c. 3. Look to the right manner of our hearing this Doctrine of Christ for upon this doth our obedience to it much depend Now for the due and right hearing of Christ's Word and Doctrine that we may so hear it as to yield obedience sundry things are requifite especially these 1. That we hear it with understanding and Judgment striving to conceive and rightly to judge and discern of the truth of those things which Christ Jesus doth teach us out of his Word and by his Ministers Joh. 10. 4. Christ's Sheep know his Voice Contra Matth. 13. 19. Those Hearers resembled by the High-way profit not because they hear it without understanding 2. That we hear it with affection of Heart labouring to be truly and rightly affected with the matter taught us to be humbled at the Reproofs to fear and tremble at the Threatnings to rejoice in the Promises and Comforts of the Word of Christ c. Luke 24. 32. Did not our hearts burn within us c. Acts 2. 37. Their hearts were pricked at Peter's Sermon Labour to be thus affected in heart with the Doctrine of Christ and not onely for the present in time of hearing but afterward constantly This will stir us up to obedience and without this no obedience 3. That we hear it with humility of heart when thou comest to hear Christ teaching thee out of his Word bring an humble heart touched with sense of thy sins and unworthinesse before God This will make thee teachable and tractable to the Word of Christ and then obedience will follow 4. That we hear and receive it with meekness that is with mildness and gentleness of heart to bear the admonitions and reproofs of it without being offended or discontented thereat Jam. 1. 21. Receive with meekness c. 5. Labour in hearing to apply unto our selves every part of the Doctrine taught for Instruction Admonition Humiliation Comfort c. This is to mingle the Word with Faith that it may profit us 6. We must so hear Christ as to treasure up his Word in our Hearts that so we may make use of it in Life and Practise Psal 119. 11. Daivd hid the Word of God in his heart 7. Lastly Joyn prayer unto Christ to teach us inwardly and to frame us to obedience c. Luke 2. 19. It followeth Ver. 8. The Issue or Event that followed upon the former miraculous appearing of that bright Cloud and the Voice uttered from Heaven touching Christ Hereupon the three Disciples suddenly looking round about them perceived Moses and Elias to be taken away and that Jesus was left
bewayle it in our selves and crave pardon at the hands of God for it Use 3 Use 3. In all our anger strive to have our hearts affected with grief and sorrow for the persons and sins of those with whom we are offended Joyn these two affections together anger against the sins of others with sorrow for the sins of others one of these must temper and qualifie the other To this end labour and pray for loving and compassionate hearts toward others then shall we be ready to mourn for the persons and sins of those with whom we are offended So much of the second inward affection with which our Saviour was moved toward the Scribes and Pharisees namely the affection of Grief for them Now to speak of the matter or cause of his sorrow which was the Hardness of their hearts Observ 2 Observ 2. In that our Saviour Christ mourned in himself for this hardness of their hearts We may hence gather that hardnesse of heart is a most fearfull and grievous sin even such a sin as is greatly to be lamented in whomsoever it is found if it were not so our Saviour Christ would not so have mourned for it in the Scribes and Pharisees Now by hardness of heart I understand that sin whereby the heart of man is so rooted and settled in the corruption of sin that it is hardly or not at all withdrawn or reclaimed from it by any good means that are used to that end Further we must here note that there are two kinds of hardness of hearts The first is when the obstinacy and perverseness of the heart is in some measure felt and perceived by those in whom it is and not onely perceived but also lamented and bewayled and withall resisted by prayer and other good means Now this kind of hardnesse may be and is found more or lesse in the best Saints and Children of God It was in the Disciples of Christ Mark 6. 52. They considered not the Miracle of the Loaves for their heart was hardened And Mark 16. 14. He upbraided the eleven with their unbelief and hardnesse of heart c. The second sort is That hardnesse which either is not felt at all or if it be felt yet is it not resisted or striven against but those in whom it is go on in it wittingly and willingly either not using the means for the mollifying of their hearts or else resisting the means And this is found onely in wicked Men as in Pharoah and in the Jews Acts 7. 51. who were so stiffnecked that they alwayes resisted the Holy Ghost c. And this is that kind of hardnesse of heart which we here speak of when we say it is a fearfull and dangerous sin Now that it is so may appear by these Reasons 1. It keeps out Repentance which is the remedy against sin for so long as the heart is hardened in sin it cannot repent Rom. 2. 5. After thy hardnesse and impenitent heart treasurest up wrath c. 2. Thiâ— is such a sin with which God doth often punish other hainous sins Rom. 1. 28. The Gentiles for their unnaturall uncleannesse were given up of God unto a Reprobate mind c. that is to a hard heart As on the contrary God doth also often punish this sin of hardnesse of heart with other sins as with grosse ignorance and senselessnesse of conscience as we see Ephes 4. 18. The Gentiles had their Cogitations darkened through the ignorance that was in them by reason of the hardnesse of their hearts which being past feeling c. 3. In the Scripture we find fearfull threatenings against this sin and grievous Judgments inflicted upon it Rom. 2. 5. After thy hardnesse c. thou treasurest up wrath c. See also Deut. 29. 19. And how grievously was this sin punished in Cain Pharoah Judas even with finall Destruction Vse 1 Vse 1. See the fearfull condition of all such as have their hearts hardened in sin Being settled on their Lees as the Prophet speaketh Zeph. 1. 12. This is a case to be lamented both by themselves and others as our Saviour here mourned for the hardnesse of the Scribes and Pharisees hearts So long as they continue in this estate there is no likelyhood of their Repentance and Salvation Besides that this hardnesse of heart layes them open to most fearfull Judgments of God in this life and after this life if they live and dye in it This is for the terror of all hard-hearted sinners let such therefore consider it and tremble at it And that they may so do let them consider of some marks whereby they may know the hardnesse of their own hearts 1. If it be so with them that they be not moved to Repentance and true Humiliation for sin by seeing or hearing of the heavy Judgments of God inflicted upon themselves or others or if they be a little moved for the time as Pharoah yet afterwards they grow as bad or worse then before 2. If the Mercies of God shewed to themselves and others do not affect them and perswade their hearts to turn unto God Rom. 2. 4. 3. If the Word preached unto them do not work upon their hearts to humble them in the sight of their sins and to move them to true Repentance but the more the Hammer of the Word beats on their hearts the harder they wax like the Smiths Anvill These are all evident signs of great hardness of heart in whomsoever they are found And it is fearfull to think how many there are of this rank and number Let them consider how fearfull their case is and fear to continue in it Let them be humbled for it and lament it c. A worse Judgment then all the ten Plagues sent upon Pharoah worse then the Stone in the Kidneys Vse 2 Vse 2. Take heed of this fearfull and dangerous sin of hardnesse of heart use all means to be delivered and kept from it To this end consider well of the danger of it it is a barr to keep true Repentance and Godly sorrow out of the heart and so to hinder men from Salvation It is not sin simply but impenitency and obstinate going on in sin with a hardned heart that condemns Men. Now that we may be delivered and kept from this hardnesse of heart use these Remedies and Means against it 1. Pray earnestly unto God to soften our hearts by the work of his Spirit to take away our stony heart and to give us hearts of Flesh for He onely is able to do it and He hath promised to do it if we carefully use the mean Ezek 36. 26. 2. Be diligent and constant in hearing the Word of God opened and applyed to us in the publick Ministery of it This is that Hammer of God to break the stone of our hearts Jer. 23. 29. Is not my Word like the Hammer that breaketh the Rock in pieces This is that Word which is also as a fire to melt and thaw the heart frozen
which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâ—s giveâ— another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ— and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. 〈…〉 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
He sheweth a reason in respect of the wicked and Reprobate why he spake in Parables viz. That they seeing may see and not discern c. ver 12. First to speak of the former of these Points which is the reason of his interpreting the Parable to his Disciples because to them it was given c. i. e. because they were fit persons to understand such Doctrines To you That is To the 12. Apostles and the rest of the Disciples which believed in Christ and were in the number of Gods Elect. Therefore in the words following our Saviour opposeth against these Such as are without that is Unbelievers and Reprobates such as the obstinate Scribes and Pharisees were It is given Freely granted of God To know Rightly to conceive and understand There is a twofold Knowledg of the Word of God 1. Uneffectual which is nothing but a naked apprehension in the mind of the Doctrine of the Word without any feeling of the power and vertue of it and without any affection in the heart to believe and yield obedience to that which is known This may be in reprobates and our Saviour speaks not here of it 2. An effectual or saving knowledg of the Word when the truth of it is not only conceived or apprehended in the understanding but the heart is also affected to believe imbrace and yield obedience to the things known This may be called the knowledg of Faith and it is an experimental not a speculative knowledg only Joh. 17. 3. This is life eternal to know thee c. And this kind of knowledg our Saviour here speaketh of The mystery That is the mysticall hidden or secret Doctrine of the Word Mystery of the Kingdom of God That Doctrine which is concerning Gods Kingdom revealing and teaching things which pertain to that Kingdom especially the way and means of being partakers of it Now this is chiefly and principally the Doctrine of the Gospel which teacheth Christ his Person and Offices and the means of salvation by him God's Kingdom is twofold 1. Of Grace which he exerciseth in this life raigning in his Elect by his Word and Spirit 2. Of Glory after this life in Heaven when they shall raign with him in eternal Glory Both these may be meant here but chiefly the latter So much of the words which being thus opened we may consider in them 4. things 1. The Persons to whom this priviledg here spoken of was vouchsafed namely the Elect To you 2. The means by which they come to partake in it By free gift from God To you it is given 3. The benefit or blessing bestowed which is the knowledg of the Doctrine of the Word especially of the Gospel 4. A description of that Doctrine 1. By the quality of it called a Mystery 2. By the subject matter of it Mystery of the Kingdome of God Of these Points in order First of the Persons To you That is To you and the rest of Gods Elect. Doct. Doctr. The true and effectual knowledg of the Doctrine of the Word of God is proper and peculiar to his Elect and chosen ones whom he appointed from everlasting to save He reveals it to them onely and to no other Matth. 11. 25. I give thee thanks O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God doth not reveal the saving knowledg of his Word to all but to some onely and those are such whom he hath from Eternity chosen unto life Ephes 1. 4. He hath chosen us before the foundation of the world And Verse 9. He hath made known to us the mystery of his Will c. Rom. 11. 7. All the rest of Mankind besides the Elect are said to be blinded for so the words may be read which shews That God calls none out of their natural blindness to be partakers of the light of saving knowledg but his Elect. Reas 1 Reason 1. None but the Elect come to be effectually Called Rom. 8. 30. Whom he did predestinate to life them he also called Now whosoever comes to be inlightned with saving knowledg of the Word that person must needs be effectually Called Reas 2 Reason 2. None but the Elect come to be partakers of true faith Act. 13. 48. so many as were ordained to life believed Now where there is a true and effectual knowledg of the Word there is faith which goeth alwayes with it Now all have not faith but the Elect onely called the faith of the Elect. Use 1 Vse 1. This confuteth the Errour of those who teach That God doth give unto all men sufficient grace whereby they may be saved if they will themselves and that the onely reason why all are not saved is this becauâ—e some do reject and refuse grace offered unto them But this Doctrine doth make the efficacy of the Grace of God to depend upon mans Will as if he could not make his grace effectual unless the power of mans will do of it self concur with it and help it by receiving grace offered But this is derogatory to the Grace of God and to the powerfull work of his Spirit Besides it is plainly confuted by this and other places of Scripture which teach us That God doth not reveal the knowledg of his Word to all and every person for here we see that it is not given to all but to some onely that is to the Elect and no other to know the mystery of the Kingdome So Matth. 20. 16. Many are called but few chosen He doth not say All are called Act. 14. 16. God in time past suffered all the Gentiles to walk in their own wayes he did not reveal to them the saving knowledg of his will but left them in their natural blindness and ignorance And there is no doubt but there are and have been many thousands that never so much as heard the outward sound of the Word as for example those ignorant and barbarous people that live at this day in the West-Indies or America much less doth God reveal unto all the effectual knowledg of his Word which seeing he doth not it is plain that he doth not give sufficient grace to all and every person to be saved if they themselves would by the power of their own free will receive it Use 2 Vse 2. This serves for the comfort of those that feel and know themselves to be enlightned in any measure with this effectual knowledg of the Word of God Hence they may gather certain assurance to themselves of their own election to eternal life Let every one therefore examine himself in this Point Wouldst thou find an evidence in thy self that thou belongest to God and art in the number of those whom he hath chosen to eternal life Thou mayst be assured of it by this if thou find that God hath revealed to thee the effectual knowledg of his Will and Word corcerning the means of thy salvation Dost thou find not onely thy mind inlightned
set upon it as they should Therefore Psal 119. 36. David prayes God to incline his Heart to his Testimonies and not to covetousness to shew that if the Heart be inclined to covetousness it cannot be inclined as it should be to the Word of God 2. It hinders men from yielding true obedience to the Word Preached Ezek. 33. 31. My people hear thy Words but they will not do them for their Heart goeth after their covetousness What was it but covetousness or love of Riches that kept that young Ruler from obeying the Word of Christ bidding him sell all and give to the poor and follow him Matth. 19. 22. He went away sorrowfull for he had great Possessions He had them so as that he was too much in love with them and not willing to part with them when he was called to it Hence is that Matth. 11. 5. The poor have the Gospell Preached to them to shew that they were most fit and ready to yield obedience to it whereas covetousness hindered the great Rich men for the most part from yielding obedience to it Now the reason why the love of Riches must needs hinder men from obedience to the Word is alledged by our Saviour Matth. 6. 24. No man can serve two Masters for either he will hate the one c. Ye cannot serve God and Mammon Use 1 Use 1. See another main cause of so little fruit of the Word Preached in many hearers their Hearts are overgrown with the thorns of covetousness and inordinate desire of this Worlds goods and these choak all good affections to the Word in them yea they choak and hinder in them all care and Conscience of obedience to the Word Their hearts are so exercised with covetousness that they cannot exercise themselves in obedience to the Word of God or in performance of good duties required in it What hindred Judas from profiting by the Doctrine of Christ but covetousness Use 2 Use 2. See how dangerous a sin covetousness is hindring and choaking all true and saving fruit of the Word in those that hear it stealing away their Hearts from loving it and keeping them from all conscionable obedience to it Hence it is that we see so few covetous rich men that reap true fruit by the Word Preached few or none that do so hear the Word as truly to imbrace it in heart and yield obedience to it in their life Where shall we find such a one It is a rare thing to hear of a covetous rich man brought to true Faith and Repentance by the Word Preached Such a one cannot be a good hearer he may come to hear the Word and make some shew of love and liking to it but will he yield any true and sincere obedience to it in reforming his special sins and corruptions or in practising such holy duties conscionably as are required of him No this he will never do so long as his heart goeth after covetousness He may make shew of reforming some sins and of practising some good Duties outwardly but he will never reform all known sins in himself he will never forsake his beloved sins especially his covetous practises he will never leave these without Gods special and extraordinary Grace Hence is that fearful censure of our Saviour passed upon the covetous Rich man Matth. 19. Easier for a Camell to go through the eye of a Needle c. He never gives the like peremptory censure of any other sin except the sin against the Holy Ghost Let this move all covetous worldlings to bethink themselves in time and to desire special Grace from God that they may truly Repent of this sin Object Object Poor and mean men may here think with themselves that this point toucheth not them because they have not abundance of wealth as some have Answ Answ Though thou have not Riches yet thou mayest be covetous It is not Riches but the inordinate love of them which choaketh the Word and hinders men from Salvation look to thy self therefore though thou possess not great Wealth yet if thy heart go after it and be in love with it thinking it the best good and those to be the onely happy men that have it take heed this covetous mind and affection in thee be not as thorns to choak the Word in thee or as a snare to intangle and hinder thee in the way to Gods Kingdome Use 3 Use 3. Admonition to all and especially to Rich men to take heed these thorns of covetousness grow not in their hearts to choak the seed of the Word of God in them Remember that Psal 62. 10. If Riches increase set not your heart upon them Remedies against this sin of covetousness that it choak not the Word in us 1. Consider the vanity of all worldly wealth how unable of it self to help or do us good when we have most need of help as in time of danger or Affliction or death It cannot give us ease when we are in pain nor health in sickness nor comfort and joy in time of heaviness it cannot prolong our life Luke 12. 15. Though a man had abundance his life stands not in Riches The Richest men live not longest But least of all can Riches help a man in the day of the Lord's wrath Prov. 11. 4. and Ezek. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath nay in time of war saith the Prophet they shall cast them in the Streets 2. Consider Riches often provesnares and hinderances in the way of Salvation 1 Tim. 6. 9. They that will be Rich fall into Temptation and snares and into foolish and noysome lusts which drown men in Perdition c. They are often made the Instruments of unjustice oppression usury and of other grievous sins They are very apt to steal the heart from God and from the love of his Word Why then should we set our love upon them seeing they may and are like without Gods speciall Grace to prove so hurtfull and dangerous to us 3. Labour to be well contented with thy present condition Hebr. 13. 5. Let your conversation be without covetousness and be content with those things which ye have Though thy estate be never so mean rest in it as in that which is allotted to thee of God 1 Tim. 6. 8. If we have food and rayment be therewith content Learn that excellent Lesson which Paul had so well learned Phil. 4. 11. I have learned in whatsoever estate I am to be content 4. Set our chiefest love and desire upon Spiritual and heavenly Riches Col. 3. 2. Covet the best gifts desire and seek to be Rich unto God to be rich in Knowledg Faith Repentance and other saving Graces Set our hearts upon these and this will cause us to love the Word of God which is a means to work and increase these in us and then we shall be kept from setting our Hearts on worldly Wealth and so the Word of God shall not be choaked in
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
with a kind of legal sorrow and contrition for sin in regard of the punishment due to it as Judas and yet for all this be a wicked man as he was Touching the third which is the outward conversation a wicked man may bring forth many good fruits outwardly he may perform sundry outward duties very good in themselves and which may seem to be fruits of true Religion and sound Grace in the Heart and yet are not so For example he may be conformable in all outward duties of Piety as in comming to Church hearing the Word receiving Sacraments c. and in performance of private duties of Prayer in his Family Reading c. for no doubt but Judas being an Apostle and so one of Christ's Family used to joyn with his Master in private Prayer aswell as the other Apostles Again he may do sundry good things which seem to be fruits of true Repentance and yet are not he may outwardly humble himself for sin by looking sad and heavy hanging down his head like a Bull-rush and by fasting as Ahab did He may also confess his sins even his particular sins as Saul and Judas did yea further he may reform some sins and practise some good duties enjoyned as it is here said of Herod and yet for all this be still a wicked man destitute of sound Grace Vse 1 Use 1. See how many delude themselves thinking that because they have some good things in them and do some good duties therefore they are Christians good enough Because they have knowledg and some good affections and come to Church and hear the Word and receive the Sacraments c. they think they are Religious enough But such must remember that all these things may be found in Hypocrites and wicked men such as shall never be saved if they continue so Therefore it is not enough that these good things be in them but they must look they be in them in truth and sincerity Not enough that they have knowledg in the Word but it must be effectuall to sanctify the Heart not enough to have some good affections as love to the Word and joy in it c. but these must be sincere unfeignned and constant not enough to perform good Duties but to perform them in uprightness of Heart otherwise all is in vain Many who performed good Duties and had good things in them yet go to Hell Vse 2 Use 2. Admonition to all that profess Christianity not to rest in a shew of Religion but to labour for the power of it in their Hearts not to rest in any common gifts which may be in Reprobates or wicked men nor in bare performance of any Duties which may be performed by such but to labour for soundness of all gifts and Graces and to perform all good duties in sincere and upright manner Rest not in bare knowledg of the Word but labour to have thy Heart sincerely affected to imbrace and obey the Doctrine of the Word and every part of it so far as it hath bin revealed to thee Rest not in this that thou hast sometimes some good desires and motions and affections in thy Heart some desire and liking to the Word and the Ministry of it some joy and delight in it some desire after Heaven c. But above all look these affections be sound and sincere in thee To this end 1. Look they be set on their right objects see thou love and rejoyce in the Word for its own sake because it is the Word of God and a good and holy Word c. 2. Look thy affections be constant and not onely by short and uncertain fits now and then comming and going 3. Look that thou grow daily in good and holy affections and not stand at a stay or go backward and decay in them So also look to our outward actions that we rest not in bare performance of good Duties as Prayer hearing c. but look above all that we perform them in due manner in Faith and obedience and in sincerity of heart aiming at Gods Glory as the main end we shoot at in them all otherwise we may perform them all and yet be never the better Christians never the nearer Salvation but remain still in a damnable estate we may fast and Pray c. and yet be no better then the Pharisees hear the Word and yet be no better then Herod and the stony ground Preach the Word and be no better then Judas receive the Sacraments and be no better then Simon Magus c. Oh therefore look to the uprightness of our hearts in all these and the like good Duties In a word remember Not to rest in any common gift that may be in an Hypocrite or wicked man nor in performance of any Duty which such a one may perform but labour to get beyond all wicked men and Hypocrites even the best of them and the most formall who make the best and most glittering show content not thy self with this that there are some good things in thee or many good things in thee nor with this that thou doest many good Duties good in themselves but remember how far Hypocrites and Reprobates may go in Christianity that one may be almost a Christian and yet not altogether a Christian and that one may be near to the Kingdome of Heaven and yet never come in it Mark 12. 34. Therefore beware of resting in such good things as may be in such as come short of Heaven lest we also come short of it If a man having a long Journey to travell and overtaking another that travelleth the same way but not so far by many Miles should keep even pace and company still with him whom he overtakes he would never come to his Journeyes end no more canst thou ever come to Heaven if thou wilt keep eaven pace and company with such as come short of Heaven though they seem for a time to travell the same way Use 3 Use 3. See why it is hard for us to discern between formal Hypocrites and sound Christians viz. because an Hypocrite and wicked man may and doth sometimes so much resemble the sound Christian in many good things The truth is he may resemble him in all outward duties of Religion yea he may in some sort resemble him in a shew and shadow of all Spiritual gifts and Graces of the Soul as by a counterfeit Faith false Repentance c. onely he cannot resemble him in the truth and sincerity of these Graces As a cunning Painter may paint the colour of fire but not the heat of it Use 4 Vse 4. Think not strange if we see some fall away and discover their Hypocrisy and wickedness who have formerly made great shew of Religion No marvail seeing the wicked and Hypocrites may go so far in shew of Religion and yet be unsound If therefore such fall away we may say of them They went out from us because they were not of us c. 1 Joh. 2.
1 Sam. 2. 30. but also to be reverenced of men and not only of good men but even of the profane and wicked Especially Ministers of the Word must labour to shew forth this holiness of life thereby to maintain the credit and authority of their persons and Ministery and to procure due reverence and respect to both The Popish Church hath foolishly invented another way to make their Clergy reverenced by furnishing their Popes Cardinals Bishops c. with worldly Pomp Honours Riches sumptuous Apparel great retinue of Servants c. But the best and only means to make a Minister of God reverenced in his place is that prescribed by Paul 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 Use 2 Use 2. Hence gather on the contrary That loosness and profaness of life doth lay open Christians to contempt and disgrace even before men and not only their Persons but even their Profession and Calling will by this means be vilified So the loose lives of Ministers brings both their Persons and Calling into disgrace even as the sin of Eli's sons caused the offerings of God to be abhorred 1 Sam. 2. Observ 2 Observ 2. Holiness and Justice must go together in a Christian Duties of Piety towards God and of Justice towards Man must not be severed God hath joyned them c. Luke 1. 75. Ephes 4. 24. Tit. 2. 12. Two parts of God's Image Use Use Reproveth two sorts 1. Such as are forward in Duties of the First Table coming to Church keeping the Sabbath outwardly c. but in dealings with men unjust covetous c. These lay open their hypocrisie 2. Others deal justly with men c. but regard not the Sabbath or God's worship But take heed of separating them c. Act. 24. 16. It followeth And kept him The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate Observed or Reverenced him but this reverence is implyed before and the Greek word is seldom or never so used but it doth most properly signifie preserving or keeping safe and so we are here to understand it That Herod by the fear and reverence which he carried toward the person of John was moved to keep or preserve him alive and safe from Herodias who desired to kill him See Kemnit harm cap. 31. pag. 199. Observ 1 Observ 1. Hence then we may observe in the first place that the wicked may sometimes not onely be affected with a kind of reverent respect and love to Gods servants but they may also be moved to shew them special favours and kindnesses they may be moved to do them good and to defend them from the wrongs and injuries which others would do unto them Gen. 39. 21. The keeper of Pharaoh's prison though a profane Egyptian yet shewed kindness to Joseph So Gen. 33. 15. Esau shewed kindnesse to Jacob. So Nebuchadnezzar to Daniel Dan. 6. 23. Pilate to our Saviour Christ Matth. 27. and Festus to Paul Act. 25. See also Act. 27. 3. Act. 28. 2. Vse 1 Use 1. Let none think it a sufficient evidence of a good Christian to shew some outward kindnesses to such as are good Christians for this may a wicked man do such as Herod c. Therefore rest not in this That we can go thus far but examine with what heart mind and affection we perform such kindnesses unto such as fear God whether we do it with sincere affection of heart toward them chiefly in this respect because they are the faithful Servants and Children of God and because the Lord himself will have us to love and do good to them above all others Otherwise if we do them good and shew them kindness for sinister and by-respects as because they are kind to us or we hope to reap some worldly benefit by the kindness we shew them then is it no sufficient evidence to prove us to be servants of God though we can find in our hearts to shew kindness and favour to such But remember Matth. 10. ult Whoso shall give to drink to one of these little ones a cup of cold water only in the name of a Disciple shall not lose his reward Use 2 Use 2. To reprove such as shew no such favours at all to God's faithful Servants to good Ministers and godly Christians These come short of Herod and many other wicked men Some wish well as they say to God's Servants but do them no good c. Others are readier to shew kindness to the profane than to such as fear God c. Use 3 Use 3. This doth much condemn such as instead of doing good are ready to do hurt and to offer wrong to such as fear God and serve him conscionably persecuting them by word and deed c. Observ 2 Observ 2. In that Herod being himself a wicked man yet was a means to hinder Herodias for a time from the sin of murdering of John Baptist We may learn That such as are wicked in their own persons may yet be a means to hinder and restrain others from committing sin So Pilate a wicked man yet would have hindred the Jews from crucifying Christ And Pilate's Wife though a profane woman yet used means to keep her husband from being accessory to the death of Christ Matth. 27. So Act. 27. 43. The Centurion a heathenish man yet hindered his Souldiers from murdering Paul and the other prisoners in the ship when they were all in danger of drowning Yea further wicked men may hinder others from committing some sins and yet themselves may at another time fall into the very same sins from which they kept others So did Herod and Pilate Vse 1 Use 1. See then that though we ought by all means in our power to hinder and keep others from commiting sin yet this alone is not enough to prove us to be good Christians in our own persons for wicked men may go thus far as to hinder sin in others and yet remain still wicked and sinful in themselves Rest not therefore in this that we have been a means to hinder or keep others from some sin or sins but look to this in the first place and chiefly that we truly hate and reform sin in our own hearts and lives First oppose thy self against sin in thy own person before thou go about to hinder it in others Josiah first reformed himself and then his Kingdom So David Psal 101. So let us c. Matth. 7. 5. Cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Especially let such look to this who are called in special manner to restrain sin in others as Magistrates Ministers Parents Masters of Families c. As they must be careful by all good means to hinder sin in those under their Government so they must first look to it that
ten in the Glasse of the Law of God this will discover to us the filthiness of our hearts and the Sea of corruption that is in them Especially examine our hearts by the first and by the last Commandement of the Morall Law which are more spirituall then the rest and go neerest to the ransacking of the heart And we must deal thoroughly in searching out the corruptions of our hearts remembring how deceitfull they are and how hard it is to know them Many do not feel or complain of the filthiness and corruption of their hearts because they never yet ransacked their hearts by the Law of God Use 2 Use 2. See what need for us to get our hearts purged and cleansed from this sink and puddle of Sin which is in them and not onely to have them once purged or begun to be purged but to labour in the daily purging of them more and more To this end consider often what a deal of filthiness and how many Sins are to be purged out thence Quest Quest How may we get our hearts purged Answ Answ 1. By the power and efficacy of God's sanctifying Spirit which in this respect is in Scripture compared sometimes to Water sometimes to Fire in regard of the purging vertue of it able to cleanse the foulest heart from the filth of sin so as it shall no longer reigne and bear sway there as it did before c. Pray therefore unto God to baptize and wash thy Heart with the Holy Ghost and with Fire 2. By the Ministry of the Word which is also in this respect compared unto fire Jer. 23. because it is of force to purge the heart from the Corruption of sin yea to consume and waste it more and more Therefore come diligently to the Word preached which is powerful and mighty in operation to work upon the heart and to cleanse and purge it 3. Get true Faith apprehending God's saving Love and Mercy in Christ pardoning thy sins c. This will work in thee a hatred of all sin and a care to purge thy heart from it daily Act. 15. 9. God purified the hearts of the Gentiles by Faith Use 3 Vse 3. See by this how great a work is the Work of Regeneration and Sanctification whereby the heart must be purged from such a World of wickedness and Sea of filthiness This is such a Work as is not easily done or suddenly in short time but very hardly and in much Tract of time The whole time of our life is too little for the doing of it throughly Such a Work it is as no Creature Man or Angel can perform but God onely by the Divine Power of his Spirit He must poure clean water upon us c. Ezek. 36. 25. Without this purging fire and water of his Spirit all the water in the Sea will not wash thy heart from Wickedness all the Nitre and Soap in the World will not purge it from one sin much less from so many as are in it by Nature Do not therefore think thou canst wash thy own heart from sin when thou list and thereupon put off thy Repentance till death or Old-Age But go speedily unto God and seek to him earnestly to purge and cleanse thy heart So much in general of these manifold sins and corruptions which are said to come out of the heart Now further my purpose is to take occasion here to speak something particularly touching the severall Sins here named yet I intend not any large or full Treatise of them but onely to speak so much as shall be most needful 1. I will shew the nature and kinds of the sins so far as shall be needful 2. Some Remedies Before I speak of the particular sins note here that they may be distinguished two wayes 1. In regard of the Object And so some sins are more directly against God forbidden in the first table of the ten Commandments as Blasphemy Pride c. Some more directly against Man or our Neighbour forbidden in the second Table as Adultery Fornication c. 2. They may be distinguished in regard of the extent of them For some are more general sins as evil thoughts wickedness foolishness Some more particular as Adultery Fornication c. But to speak of them in order as they lye in the Text 1. Of the first Evill thoughts By which we are to understand in general all sorts of corrupt and sinfull Motions arising in the Heart or inner Man which may be distinguished in regard of the Object of them into two sorts 1. Such as are most directly against God condemned in the first Table of the Moral Law as motions of Atheism Infidelity Distrust of God's Mercy blasphemous thoughts c. 2. Such as are more directly against our Neighbour forbidden in the second Table as motions and thoughts of Covetousness Malice Envy c. Now both these kinds of evil thoughts are here to be understood Further these corrupt motions of the heart may be distinguished in regard of the nature or degrees of them into two sorts 1. Such as are joyned with actuall consent of Heart and Will yielding unto them See Mat. 5. 28. 2. Such as arise in the Heart and do spring from our corrupt Nature yet are not consented unto by the Will but resisted upon the rising of them Now these also are in themselves evil and sinful as well as the former though not in the same degree Reasons Reason 1. Because they come from corrupt Nature as Fruits 2. Because they are against the Law of God and breaches of it See Rom. 7. 7. Now both these degrees of evil Motions may here be understood Now to lay down some Remedies against evil thoughts 1. Bring our thoughts in Subjection to God and His Word as well as our words and Actions See 2 Cor. 10. 5. Do not think that Thought is free before God c. Every Thought is to be conceived in Obedience to God 2. Meditate often of God's Omniscience that he knoweth all things perfectly and therefore our hearts and all the thoughts and motions and affections of them Hebr. 4. 13. All things are naked and open c. He is called The Searcher of the Heart and Reins Jer. 17. 10. Psal 139. 2. Thou understandest my thought afar off Let this consideration move us to take heed of harbouring any evil or wicked Thought or sinful Lust in our Hearts seeing God takes notice of every evill Thought and He is of pure Eyes Habbak 1. If we refrain sin in Word and outward Action in the sight of men especially of good men How much more c. 3. Labour to have our hearts constantly taken up with good thoughts and affections either concerning spiritual and heavenly matters as God his Word Worship c. or concerning the Duties of our particular Callings that so by this means evil Thoughts may be shut out or at least restrained and kept under that they bear not sway in our hearts Phil. 4. 8. Whatsoever
through Unbelief doubt and distrust of God's Providence Psal 78. 10. Can God furnish a Table in the Wilderness Vse 1 Use 1. See by this how hard a thing it is for any in want of outward means to believe and rest upon God's Providence for things of this life in that the best Saints and Children of God themselves are so apt in this case to shew weakness of Faith c. Now if it be so hard for such to rely upon God's Providence in want of means how much more for others who have no Faith at all Experience may teach us the difficulty of this practise of Faith in want or in scarcity of outward means how hard then it is to rest on God and upon his bare Word and Promise to be provided for though we see not how In time of plenty and while we enjoy the ordinary means then it is easy to believe God's Promise and to rest on him but if he try us with want here is the difficulty to trust and to rely upon him to be provided for extraordinarily Which therefore shews what need we have not onely of Faith but of a great measure of Faith to believe and rest upon God's Providence in time of want and that we had need to use all possible means to attain to this Faith and to have it confirmed in us Use 2 Use 2. Teacheth us to labour and strive by all means against this Infidelity and Distrust of God's Providence in times of want and so much the more because it is a Sin and Corruption so natural to us all even to the best Christians who are apt to be tainted with it in some degree as we have heard therefore must we the more labour and take pains in the use of all good means to cure and redress this Infirmity and Corruption in us Remedies against distrust of God's Providence in want of outward means for this life 1. Pray unto God to give us Faith whereby to rest on him and his Providence casting our care and burthen on Him at all times especially in time of necessity when outward helps and means do most fail us And pray also for more strength of Faith 2. Consider what is said Matth. 6. 32. that our heavenly Father knoweth our wants yea he taketh special notice of them all and therefore being our Father in Christ and we his Children he will not leave or forsake us in our wants but supply us in due time with a sufficiency and so far as is good for us Psal 34. 3. Consider God's Promise made to us that he will provide for us and not fail or forsake us in our greatest wants Hebr. 13. 5. he hath said I will never leave thee nor forsake thee c. Psal 55. 22. Cast thy burthen upon the Lord and He shall sustain thee c. Psal 37. 19. In time of Famine they shall have enough 4. Look at God's Power being All-mighty and All-sufficient to make good his Promise and to provide for us in our greatest extremity if not by ordinary means yet by extraordinary His Power is above all means He can do above all we ask or think Ephes 3. And though we are not now to desire or look for Miracles yet God's Arm is not shortned 5. Look at the Examples of such as God hath provided for extraordinarily in their greatest necessity when they have relyed on Him as Elijah in the Wilderness fed by Ravens And the Widdow of Sarepta 1 King 17. The People which followed Christ in the Wilderness fed by him miraculously ut suprà audivimus Mark 8. 17 18 19 20 21. And when Jesus knew it He saith unto them Why reason ye because ye have no Febr. 20. 1624. Bread c. THE Evangelist having in the Verse going before mentioned the great fault and infirmity of the Disciples in misconceiving Christ's admonition given them touching the shunning of the corrupt Doctrine and Opinions of the Pharisees and Herodians Now in these Verses he setteth down at large our Saviour's sharp Reproof of his Disciples Infirmity And because they offended many wayes and discovered sundry faults and corruptions as we heard upon the former Verse therefore our Saviour doth now particularly touch and reprove sundry corruptions and infirmities in them In the words consider two things 1. The ground of our Saviour's Reproof which was the notice taken of their fault and Infirmity discovered by their private reasoning together 2. The Reproof it self He saith unto them Why reason ye c. When Jesus knew it that is Perceived and took notice of their private Reasonings together c. Quest Quest How came He to know their private Reasonings together Answ Answ By the power and wisdom of his Divine Spirit as he was God in which respect all their words and thoughts were naked and open unto his sight Observ Observ See here an evidence of Christ's God-head in that he knew and was privy to the private words and speeches uttered by his Disciples in reasoning together by themselves yea he was privy to their very thoughts and affections taking notice of the inward and secret corruptions of their hearts as of their Ignorance Infidelity c. as appeareth by the words of this Reproof which followeth A plain proof unto them and us that he was not only Man but God having the properties of the Divine Nature in himself as to know the heart and to understand all secrets c. This property of the God-head he discovered also at sundry other times So before in the eighth Verse of the second Chapter it is said He perceived in his Spirit the private Reasonings of the Scribes against him Joh. 2. 24. He knew all men and needed not that any should testify of man for he knew what was in man See also Joh. 21. 17. But I will not insist on this because it hath been often observed Object Object Elisha knew the words uttered by the King of Syria in his Bed-Chamber 2 King 6. 12. Answ Answ Not of himself but by Revelation from God Now followeth the Reproof it self which our Saviour urgeth unto them by way of questioning and expostulating with them touching those things wherein they were faulty that so he may set the sharper edge upon his Reproof to make it work the more upon them And because as hath been said they were many wayes faulty therefore he doth reprove their several faults and corruptions More particularly four special faults and corruptions 1. Their Infidelity and Distrust discovered by this private Reasoning about want of Bread Why reason ye c. 2. Their Ignorance Dulness or Stupidity of mind to conceive the spiritual meaning of his former admonition given them Perceive ye not yet c. which Reproof is further urged again in the eighteenth Verse Having eyes see ye not c And again in the 21. Verse He said unto them How is it that ye do not understand 3. Their hardness of heart Ver. 17. Have ye your heart hardned
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâ—ualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâ—ther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâ—eignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
entertainment to him in our hearts If we were not unapt by nature to give way and entrance unto Christ to come into our hearts and to dwell with us what need were there of any such preparation of this way of Christ Our hearts by nature are like a rough or craggy way unfit to be passed through Reas 1 By nature we have no knowledge of Christ or of those things which he hath done and suffered for us untill these things be revealed to us of God by his word and by his Spirit Eph. 2. 12. Now without the knowledge of Christ we are unfit to embrace Christ Reas 2 By nature we are destitute of Faith For it is a supernaturall gift Phil. 1. 29. To you it is given to believe on Christ c. Now without Faith there is no receiving or entertaining of Christ into the heart By Faith alone we are said to receive Christ John 1. 12. Reas 3 By nature we feel no want of Christ think ourselves well without him Vse 1 See the reason why so few do truly embrace Christ and give entertainâ—â—nt to him in their hearts marvel not at it the reason is plain for of our selves 〈◊〉 we have no fitness or disposition or inclinableness at all to embrace Christ oâ— to believe in him we have no knowledge of Christ we feel no want of him and his graces and benefits Nay we are enemies to Christ and to his Cross by nature 1 Cor. 1. 23. He is a stumbling block to the Jews and unto the Greeks foolishness Vse 2 This confutes the vain conceipt of such ignorant People who think it an easie matter to believe in Christ they thank God they have ever believed in Him and yet in truth many that thus speak never truly believed in Him And whereas they think it so easie a matter to believe in him they must know it is nothing so Doest thou think that easie unto which man hath no aptness by nature If it were easie to entertain Christ into the heart by Faith what need the heart be prepared to receive Him Know then though it be easie to speak of Believing in Christ thou shalt find it hard to practise it Thou canst not do it by nature or of thy self It must be given thee to believe in Christ else never canst thou do it Thy heart hath need of much preparation before it is capable of Faith and before it is fit to receive Christ it must first be humbled in the sense of sin and of thy naturall misery without Christ else thou wilt never see what need thou hast of Christ and so thou wilt not desire him or seek to be partaker of Him by Faith Think not therefore that it is an easie matter to entertain Christ into thy heart by true Faith thou shalt find it harder then thou art aware Mark 9. 23. If thou canst believe c. shewing how hard it is It will cost thee much pains and striving before thou attain to it Oh then be not negligent in using the means to get Faith above all make conscience of hearing the Word Rom. 10. Faith cometh by Hearing Obser 2 Again in that the Prophet sayeth John Baptist should exhort the People to prepare the way of their hearts that Christ might passe and enter into them Hence we learn that So many as desire to entertain Christ into their hearts and to come and dwell in them they must first prepare and fit their hearts to embrace and receive him Revel 3. 20. Behold I stand at the door and knock If any man hear my Voyce and open the door I will come in to him and I will supp with him and he with me Object It is not in our Power to prepare our selves and our own hearts to the entertainment of Christ Joh. 6. 44. No man can come to me except the Father draw him c. Answ Though this preparation of the heart unto Christ be the special work of God's spirit yet he requires that we also should do that which lyeth in us toward this preparing of our selves though God only can work this preparation yet he will have us use the means by which it may come to be wrought He doth not work in Us as in Stocks and Stones that have no sense or motion but he doth first move us by his Spirit and inable us to the preparation of our hearts that so we being moved of him may after a sort move our selves in using the means to prepare our hearts Quest. How are we to prepare our selves Answ We must labour to be truly humbled in the sense of our sins and of our naturall misery without Christ We are never fit to embrace him till we feel how wretched we are without him And Christ will not enter into any heart but that which is humbled and broken for sin Isa 57. 15. Now this humiliaâ—ion is wrought by the preaching of the Law and by applying the Doctrine of it to the conscience Therefore is the Law said to be our Scholmaster unto Christ Gal. 3. 2. We must labour further to forsake all sin in heart and affection and we must purge the love of it out of our hearts our sins are they which keep Christ out of our hearts and which barr him from entring in there these make the way of Christ rough and uneeven yea they stop it up We must therefore remove our sins which are the annoyances and hinderances of Christ's way that so these being taken away he may find an eeven and plain way and a straight path into our hearts 3. We must get a hungring and thristing desire after Christ the desire of our soul must be to him We must pant after Him as the Hart after the Rivers of Water We are not fit to entertain Christ till we feel this earnest desire of Him 4. Lastly We must use all means to get Faith whereby to receive Christ into our hearts Unbelief stops up the way of Christ and keeps Him from entring into our hearts to dwell there Use 1 This reproves such as have no care to prepare a way for Christ into their hearts no care to get a true sense of their ownsins nor to remove and take them away by true Repentance no care to get Faith into their hearts that they may be fit to entertain Him and to give Him lodging there Nay some are so far from preparing a way for Christ that they rather prepare a way for Satan and the World and Sin to enter into their hearts This they do by giving themselves to the practise of sin and by following the profits and pleasures of the World so eagerly as they do Use 2 Labour we daily in preparing our hearts unto Christ strive we to make him a plain way and a straight path into our heart To this end remove the annoyances of this way of Christ Thy sins and corruptions are the annoyances and hinderances in Christ's way take away these by true Repentance that they stop
Now we are come to the third namely His Preaching in Galilee which is set down partly in these two Verses and partly afterward in two other places of this Chapter as ver 21. and 22. and again ver 35. c. to 40. In these two Verses now read consider three things 1. The Time when our Saviour Christ preached After John was delivered to prison 2. The Place where in Galilee He came thither to preach there 3. The Preaching it self amplified by the Matter which he taught set down 1. Generally In these words The Gospel of the Kingdom 2. More particularly in the 15. Verse as we shall see when we come to handle it First Of the Circumstance of Time noted in these words After that John was put in prison that is after John Baptist was apprehended and imprisoned wrongfully by Herod The cause of this Imprisonment was For his reproving of Herod's incestuous Marriage with his Brother's Wife as we read Mat. 14. and Mark 6. Observ 1 Observ 1. See here what Reward the Ministers of God do usually receive at the hands of wicked men for the faithful discharge of their Duty in reproving sin they are for this cause hated opposed and persecuted wrongfully Thus was John Baptist imprisoned by Herod for reproving his sin of Incest and thus have the faithful Ministers of God in all Ages been persecuted and hated for reproving sin Mat. 5. 12. So persecuted they the Prophets which were before you So our Saviour foretelleth how the Jews should deal with the faithful Ministers sent to them Mat. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucify and of them shall ye scourge in your Synagogues and persecute from City to City Thus dealt they long before with the Prophets which were sent to reprove their 〈◊〉 ◠Chron. 36. 16. They mocked the Messengers of God and misused his Prophets c. We have examples of this in sundry Prophets as in Eliah Michaiah Jeremiah c. So also in the Apostles yea in our Saviour Christ himself Reas Reas Joh. 3. 20. Every man that doth evill hateth the Light neither cometh to it lest his deeds should be reproved Wicked men ly in the Darkness of sin now the Ministry of the Word is a Light to discover this Darkness and to convince their sins Therefore they hate this Word and persecute the faithful Ministers of it Vse 1 Vse 1. Think it no new or strange thing though in these times we see good and faithful Ministers hated molested troubled c. onely for the faithful discharge of their Duty in reproving men's sins c. yea we our selves that are Ministers must not be dismayed at it but remember it was alwayes thus this is but that old Enmity that hath ever been between the Seed of the Woman and the Seed of the Serpent What marvel that Owles should hate the Light If a Minister be opposed by wicked men for his Doctrine this may comfort him rather than discourage him for it argues that his Doctrine is such as convinceth carnal men's consciences of sin Luther liked his Doctrine the better because it was so much opposed by Papists and others Use 2 Vse 2. See by this our miserable blindness and corruption by nature which thus causeth us to hate trouble and persecute such as would do us good that is the faithful Ministers of God whom He sends to admonish us of our sins and to reprove us for them and so to bring us to Repentance and Salvation John sought to bring Herod to Repentance c. Is it not strange that we should hate those that seek our greatest good even the Salvation of our Souls yet thus it is with us by nature till God renew and change our hearts this shews that we love Darkness more than Light as it is Joh. 3. 19. One that is desirous to sleep is offended and angry at every thing that awakes him so is it with us by nature we do not onely ly asleep in our sins but we are apt to be offended at those who would awake us In bodily diseases we love and reward the Physitian that seeks to cure us yea though it be with hard Physick but see how foolish we are in the maladies of our Souls we are ready to hate and to be offended at such as would cure us of them by wholsome admonitions and reproofs But let it not be thus with us c. Observ 2 Observ 2. When John is cast into prison and stopped from preaching any longer then Christ preacheth hence observe the Lord 's provident care over his Church never leaving it wholly destitute of means of Instruction When some of his faithfull Ministers are restrained from preaching he stirreth up others in their rooms not suffering all their mouths to be stopped at once Act. 12. when Herod had put James to death he thought to have done the like to Peter but the Lord suffered him not Therefore although Peter were also laid in Prison and bound with two Chaines yet the Lord sent his Angel to let him loose out of Prison So we also read Revel 11. 3. that when the holy City that is the Church should be wasted and trodden under foot of the Gentiles that is of the prophane multitude that follow Antichrist yet even then the Lord would reserve two witnesses at least that is a small number which should propagate the Truth notwithstanding all the rage of Antichrist Use Vse Comfort to the true Church and to the Children of it against the rage and fury of such as persecute it Though they be never so maliciously bent against it they shall never be able wholly to root out or abolish all the faithful Pastors and Ministers of it but still out of their ashes the Lord will raise up others to preach and maintain his Truth So much of the Circumstance of Time when our Saviour Christ preached namely after that John Baptist was imprisoned Now we come to speak of the Place where he preached which was Galilee For it is said He came into Galilee there to preach the Gospel c. Galilee was one third part of Palestina or The Holy Land as it is called for it was divided into three principal Regions Judea Samaria and Galilee Judea was the most Southerly part Galilee the more Northerly part and Samaria did ly in the midst between them Now there were two parts of Galilee the Upper bordering to Tyrus Northerly and the Lower bordering to Samaria Southerly c. Now in this Country of Galilee our Saviour Christ was most conversant during the time of the execution of his publick Ministry there he taught and preached much and there he wrought most of his miracles whence it is that the enemies of Christ used to call him in way of contempt The Galilean So Julian the Apostate called Him as Eusebius reporteth Now this frequent conversing of Christ in this Country made it very famous
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
mercy in a great number They are so hard-hearted that the miseries of others do not affect or move them to any pity or commiseration This was the sin of the Heathen that they were mercilesse Rom. 1. 30. And it is the sin of too many that professe to be Christians If themselves be in prosperity and ease they are not touched with any fellow-feeling with others in their troubles or miseries But the Word of God threateneth grievious Judgments against such Amos 6. 1 6. Wo to them that are at ease in Sion c. They drank Wine in Bowels c. but they are not grieved for the Affliction of Joseph And Jam. 2. 13. There shall be Judgment mercilesse to him that hath shewed no mercy c. Vse 2 Vse 2. Much more doth this condemn those that bear cruell minds and hearts towards others being ready to add affliction to their affliction rather then to have pitty on them or to be touched with grief for them Prov. 12. 10. The tender mercies of the Wicked are cruell It is too true of many in our times Use 3 Vse 3. Labour for a compassionate heart towards such as are in misery or distresse of Body or Mind Put on these Bowels of mercies Let the same mind and heart be in us that was in our Saviour Christ He was of a tender compassionate disposition towards such as were in misery So must we strive to be Motives hereunto 1. Our Heavenly Father is mercifull Luke 6. 36. we must labour to resemble him herein whose Children we professe to be 2. Mercy is very pleasing and acceptable unto God he loveth and delighteth in such tender hearts c. Micah 6. 8. He hath shewed thee O man what is good and what he requireth of thee even to love mercy c. Hos 6. 6. I desired Mercy and not Sacrifice c. As on the contrary all cruelty is odious to God 3. Blessednesse is promised to the mercifull Matth. 5. 7. 4. Lastly God hath so appointed that in this Life we should be compassed with manifold miseries and that so one man should stand in need of the compassion and mercy of another Observ 3 Observ 3. Our Saviour Christ was not onely moved in heart with compassion toward this Leper but he shewed it outwardly in touching and curing him Hence we may learn that it is not enough to be inwardly moved with pity towards those that are in misery but we must shew forth our compassion and mercy by the fruits of it Jam. 3. 17. The Wisdom that is from above is not onely full of Mercy but also of the good fruits of Mercy Where there is Mercy in the heart there it must and will shew it self outwardly in the works of Mercy viz. in helping comforting and relieving others in their necessities and miseries of Soul and Body as occasion is offered It is not enough to be merciful in heart or to profess that we are so but we must shew our mercy to others bodyes and souls To their bodyes by visiting and comforting them in sickness by giving and lending freely to them in their want by clothing the naked feeding the hungry c. Therefore Matth. 25. it is said that the Elect shall be commended of Christ and rewarded with heavenly Glory for performing these works of mercy to Christ in his Members Thus Job cap. 29. 15. was an Eye to the Blind a Foot to the Lame c. See Psal 37. 21. So also to the souls of others we must shew our compassion by the fruits of it as by instructing the ignorant admonishing those that are out of order ministring spiritual comfort to those that are distressed in Conscience c. See Jud. 22 23. ver Use 1 Vse 1. This reproveth those that say they pitty others whom they know to be in misery and yet they let them alone in it not shewing any fruits of their compassion nor performing any work of mercy to their souls or bodyes they help them not c. This is verbal mercy which profiteth not See Jam. 2. 16. There is no true Compassion in the heart where there is no Conscience made of doing works of mercy to others It is barren mercy nay it is no mercy to say thou pitiest such an one in his trouble or distress and yet to do him no good nor use any means to help or succour him in his misery Say not thou pitiest thy Brother that is in want or poverty if thou relieve not his want by giving and lending freely to him Say not thou pitiest such a one that is in sickness of body if thou do not visit and comfort him as occasion is offered c. Vse 2 Use 2. Let us not onely labour to be moved in heart with compassion and pitty toward others but let them feel the fruits and effects of our mercy God's Mercy to us is fruitful in doing good to us infinite wayes c. so must ours betoward our Brethren Hebr. 13. 16. To do good and to distribute forget not c. Gal. 6. 10. Observ 4 Observ 4. In that our Saviour by his bare word spoken did cleanse this Leper and cure his Disease which of it self was incurable hereby he shewed his Divine power and proved himself to be God as well as Man as he did by all his other Miracles as we have heard before Joh. 20. ult These Miracles are written that ye might believe that Jesus is the Christ the Son of God c. So Joh. 2. 11. Object Object Some have wrought Miracles that were but meer men as the Prophets Moses Eliah c. And the Apostles as Paul and Peter c. Answ Answ They wrought them not by their own power but by the power of God extraordinarily given them for a time So we may see Act. 3. 12 16. Act. 9. 34. But our Saviour Christ wrought Miracles by his own Power and in his own Name Vse 1 Use 1. To confute all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks and Jews Vse 2 Use 2. Hence gather also that this Jesus is the Christ that is the true Messiah or Saviour of the World who was foretold by the Prophets and manifested in the Flesh in due time The Reason is because he is both God and Man in one Person That he is true Man is plain because he lived on Earth as a man like other men in all things Sin excepted And that he is very God appeareth manifestly by this and all the other Miracles wrought by him which none could work 〈◊〉 such a one as was God Therefore Joh. 10. 25. He saith that the works which he did in his Father's Name did bear witnes◠of him that he was the Christ and Matth. 11. 4. When John Baptist sent to Him to know whether He were the Messiah He bade the Messengers tell John of his Miracles which they saw and heard because those Miracles did sufficiently prove
those that hear the Word outwardly there are mentioned three sorts which though they hear it yet receive no Fruit by it See Ezek. 33. 31. Reas Reas The Fruit and Efficacy of the Word preached depends upon the Blessing of God and upon the operation of his Spirit accompanying the outward Ministery in the hearts of the Hearers 1 Cor. 3. 6. Therefore where these are wanting Men may be outward Hearers and yet not profit by the Word nay they may grow worse by it and become more hardned in their sins as there is no doubt but these Scribes and Pharisees upon hearing Christ grew more malicious against Him and his Doctrine Vse Vse Let none think it enough that they come to the places where the Word is taught and vouchsafe their presence to hear it outwardly It is a foolish conceipt of some whereby they delude their own Souls to think that this is Religion and Christianity good enough if they come to Church and vouchsafe their bodily presence here and have their ears open to the externall sound of the Word But this may Hypocrites and wicked Men do nay thus may Reprobates do and such as shall never be saved such as Herod and Felix c. Luke 13. 26. Content not thy self with outward hearing rest not in that but come to the Word with sincere affection and with a mind to profit by it in Knowledge Faith and conscionable obedience Labour in hearing to find thy heart changed and thy Life reformed more and more Jam. 1. 22. Be doers of the Word and not hearers onely deceiving your Selves Now I proceed to the Exception it self which the Scribes took against Christ And first of the manner of their excepting They reasoned in their hearts Observ Observ See here from whence every sin takes the beginning even from the heart The malice and envy of the Scribes against Christ began in their hearts causing them inwardly to conceive ill of Him and there is no doubt but afterwards they uttered this their malice inwords by speaking evil of Him when they were gone out of his presence But first They think evil of him in their hearts before they utter it to shew us that all sin begins originally at the heart There it is first conceived and hatched Matth. 15. 19. Out of the heart come Adulteries c. Psal 14. 1. The Fool hath said in his heart there is no God The reason why profane Athiests live so as if there were no God is because they first conceive such thoughts in their hearts Jam. 4. 13. If ye have bitter envy and strife in your hearts glory not c. So Theft begins at the heart Josh 7. 21. and Oppression Mich. 2. 2. The Devil put it into the heart of Judas c. John 12. 2. Vse 1 Vse 1. Prov. 4. 23. Keep our hearts with all diligence As we have cause to watch over all our wayes so chiefly over our hearts that sin enter not there for if it do it will soon break out into evil Words and Actions That which the Apostle speaks of the Tongue Jam. 3. 6. is much more true of the Heart That it desiles the whole Body and sets on fire the course of Nature Above all therefore look to thy Heart to keep sin out thence that it take not rooting there Be carefull to resist it in the first motions of it arising in thy heart pray unto God that thou mayest have grace to abhor the first motions of envy malice pride uncleanness covetousness rash anger c. See 1 Pet. 2. 11. Slay sin in the first conception This is a Point of speciall Christian wisdom which if we will carefully practise would keep us from falling so dangerously as many do to the dishonour of God and wounding of their own consciences Use 2 Use 2. See where to begin the practise of Repentance and to reform sin in our Selves First get our hearts renewed and changed praying to God to give us new hearts as David Psal 51. 10. else in vain do we go about to reform our Words and Actions How should the Stream be stopped till the Fountain be first dammed up how should the Tree dye till the Root be killed Jer. 4. 14. O Jerusalem wash thy heart from wickednesse that thou mayest be saved How long shall thy vain thoughts lodge within thee Mark 2. 7. Why doth this man speak Blasphemies Who can forgive sins but God onely May 7. 1619. IN the end of the former Verse we heard of the manner of the Scribes excepting against our Saviour Now in this Verse is set down the matter of their exception which is this That they accuse Him of the sin of Blasphemy because he had pronounced forgiveness of sins to the sick of Palsie and of this accusation they yield a reason because it is proper to God onely to forgive sins therefore none that is a meer man may take it upon him without being guilty of Blasphemy Why doth this man speak Blasphemies The word Blasphemy doth signifie any hurtfull or reproachfull speech against God or Man Sometimes it is referred to Man and then it signifies any evil speech whereby the good name of another is hurt So Tit. 3. 2. Blaspheme or speak evil of no Man And Eph. 4. 31. Sometimes again and that most usually it is referred to God and so it notes out any speech tending to the reproach of God And of this Blasphemy there are especially three kinds 1. When anything is ascribed or given to God which derogates from his Glory or tends directly to his dishonour as to say He is the Authour of sin or that he is mortall or changeable or finite c. 2. When that which is proper to God is denyed Him or taken from Him as if one should deny God to be Almighty Just Creator and Governour of the World c. 3. When that which is proper to God is given to Man or to other Creatures And this is here meant by the Scribes They perceiving Christ who as they thought was but a meer Man to take upon him to forgive sins which is proper to God accused Him of Blasphemy And this they did the rather as is likely that they might bring Him in trouble and danger of His Life because by the Law the Blasphemer was to be put to Death Levit. 24. 14. And we must note the manner of their speech or reasoning within themselves they do not barely say or affirm in their hearts he Blasphemed but they thus question within themselves Who is this c Thereby shewing their great dislike and detestation of the sin of Blasphemy which they surmized him guilty of quasi dicerent Who is this that is so wicked and profane as to utter Blasphemies This is a Crime not to be suffered or born withall And note withall that they speak in the plurall number charging Him not with one but with many Blasphemies to aggravate the matter Who can forgive sins but God c Q. D. This
difference in regard of simple Unlawfulness between not doing good to the body or life of our Neighbour in the case of necessity and between doing hurt unto them he that doth not good to the body and life of his Neighbour when his necessity requireth and when it is in his power is truly said to do hurt unto them at least indirectly and by consequence The rich Glutton in not relieving poor Lazarus may be truly said to have murthered him Luke 16. The Reason hereof is because both these as well the not doing of good to our Neighbour's body and life as the doing of hurt to them are forbidden in the fixth Commandment as degrees of Murder therefore he that doth not good he that shews not mercy to his Neighbour's body in case of necessity is truly said to do hurt and to shew cruelty against it Use 1 Use 1. See how they are deceived who think it enough if they do no harm to others if they do not wrong them if they do not oppress them c. though in the mean time they be not careful to relieve or help them they think it enough if they be not guilty of hurting or taking away the life of their Neighbour though in the mean time they have no care to preserve his life Such must know that not to do good to others in their necessity is to do hurt to them not to shew mercy is to use cruelty not to save life is to destroy it though not directly yet indirectly and by consequence Both these are degrees of Murder though the latter be a higher degree than the former Vse 2 Use 2. Let this move us not onely to forbear hurting our Neighbour but also to make Conscience of doing good to him 1 Joh. 3. 17. Whosoever hath this World's goods and seeth his Brother have need and shutteth up his compassion from him how dwelleth the love of God in him The wicked shall be condemned at the last day not onely for doing hurt to the Saints but for not doing good to them Matth. 25. See Iam. 2. 13. Observ 3 Observ 3. They held their peace See here the property of obstinate wicked men though they be convinced by reason so as they are not able to gain-say the Truth yet they will rather be silent than seem to yield to the Truth Thus it was with these Scribes and Pharisees they were often convinced of errour and sin by our Saviour Christ and yet they would not directly acknowledge themselves in fault nor yield to the Truth but would rather sometimes be dumb and say nothing Let it not be so with us but if we be convinced of errour or of any sin let us willingly acknowledge our fault and errour and yield to the truth Pray for Humility for it is Pride that makes men persist in Errour Mark 3. 5. And when he had looked round about on them with anger c. THe Evangelist having laid down the Circumstances of the Miracle and certain Preparatives making way to the working of it Now in this Verse he sets down the Miracle it self and the manner of our Saviour Christ's working it In the words we may consider three things 1. The Carriage of our Saviour Christ toward the Scribes and Pharisees at the time of working the Miracle He looked about on them angerly c. 2. His Behaviour towards the man that was to be cured speaking to him and bidding him to stretch forth his hand 3. The Effect or Consequent which followed upon those words used to him He stretched out his hand and it was restored c. Touching the first The behaviour of Christ towards the Scribes and Pharisees is two-fold 1. Outward Looking round about on them 2. Inward in his heart being moved with a double Affection towards them 1. With the Affection of Anger 2. With the Affection of Grief or Sorrow set forth by the matter or cause of it Their hardnesse of Heart He looked round about on them Luke 6. 10. He looked round about on them all by which words some gather that he used this gesture toward all the People that were then present in the Synagogue yet there is no doubt but he used it chiefly toward the Scribes and Pharisees who were there ready to accuse him and to whom he had propounded that question about doing good or evil on the Sabbath in the next Verse before Quest Quest Why did he look about upon them Answ Answ 1. Some think he looked about on the People to see if any present were more moved to commiserate the case of the man that was to be cured than the Scribes and Pharisees were 2. Others think he looked on the Scribes and Pharisees to see if any would make answer to the question which he had moved to them 3. But no doubt the principal End and Reason of this gesture was to testify his Dislike and Detestation of the obstinate malice of the Scribes and Pharisees against him therefore he thus looked round about upon them with an angry countenance Observ Observ We should testify our hatred and dislike of Sin in others even by our very countenance and outward gestures So did our Saviour Christ here Prov. 25. 23. An angry countenance driveth away a back biting tongue It is therefore fit for us by our angry countenance to shew Dislike of slanderers 2 King 8. 11. The Prophet Elisha knowing by Revelation from God the great Wickednesse which Hazael should commit did by his very countenance shew his Detestation and Dislike of it Thus it is likely that our Saviour Christ looked back upon Peter after his fall not onely to put him in mind of his sin but withal to shew his Dislike of it Luke 22. 61. Use Use This reproves such as can see and hear sin committed by others and shew no Dislike in their outward gestures and behaviour yea some are so far from this that they do on the other side incourage and harden others in their sins by their outward carriage as by giving them good countenance or being content to laugh at them or with them when they see them do wickedly Prov. 14. 9. Fools make a mock at sin Whereas they should hate and abhor sin so far as to shew their Detestation of it by their very countenance and outward gestures they on the contrary shew rather a love and liking to it in that they can be so merry and pleasant when they see it committed Hezekiah rent his cloaths and put on Sack-cloth at the hearing of the Blasphemy of Rabshakeh 2 King 19. 1. And shall we shew a merry Countenance when we see or hear God dishonoured by Swearing Drunkenness c. So much of the outward carriage of our Saviour toward the Scribes and Pharisees His inward carriage followeth in that he was moved with a two-fold Affection toward them 1. With Anger 2. With Sorrow for their hardness of heart Observ Observ Before I speak particularly of these Affections observe here in
we can Exod. 32. Though Moses were angry at the Israelites yet he prayed for them Ver. 31. 6. Lastly Our anger must be joyned with grief for the person against whose sin we are offended But of this in the next Point Now to make use of this Vse 1 Vse 1. Seeing this holy anger against sin is lawfull and necessary this condemns the want of it in many who can see and hear God dishonoured by the sins of Swearing Sabbath-breaking Drunkenness filthy speaking c. and not be moved with any indignation or displeasure their spirit is not stirred in them at these things there is much sinfull anger in men but little anger against sin An evident sign there is no true zeal in them for God's Glory if there were they could not but be more moved to see his Name dishonoured and his Glory troden under feet In their own Cause many can be hot as fire upon the least occasion but in the cause of God when they see Him dishonoured by sin they are cold as Ice their hearts rise not against it they are no more moved then if it did not at all concern them How far do these come short of the zeal of Eliah Moses Paul c. Vse 2 Vse 2. Labour for this holy affection of anger against sin that we may have our hearts moved with indignation when we see God dishonoured To this end labour for the true love of God in our hearts then we shall not indure to see Him dishonoured without being angry and displeased at it A loving Child cannot but be displeased when he sees his Father abused neither can any true Child of God indure to see or hear God dishonoured but must needs shew dislike and displeasure at it So much of the first affection with which our Saviour was now moved against the Scribes and Pharisees namely his anger against them Now to speak of the second which is his grief or sorrow for the hardness of their hearts Mark 3. 5. Being grieved or mourning for the hardness of their hearts He said unto the Man Stretch forth thy hand Sept. 12. 1619. And he stretched it out and his hand was restored whole as the other MOurning also Or mourning together that is joyning inward sorrow and grief with his anger Observ 1 For the hardness of their hearts That is because he perceived their hearts to be rooted and settled in malice against him and in a willfull resistance of the Truth whereof he had convinced him that by no means they would be reclaimed or drawn from these sinnes The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the thick skin or brawninesse of the hand gotten by much labour which brawny skin is without sense Whence this Word is here used to note out unto us the great obstinancy of these Scribes and Pharisees in their Sins that they were so rooted in them that they had no sense or feeling of any means used to reclaim them This for the meaning Observ 1. In that our Saviour Christ with anger against the obstinate malice of the Scribes and Pharisees joyned grief for their hardnesse of heart we learn That our anger against the Sins of others should be joyned with sorrow and grief for those Sins and for the Persons offending Though our Saviour were greatly offended against the obstinate Jews for rejecting his Doctrine and for refusing to believe in Him yet withall He was grieved for this their obstinacy and for the heavy Judgment of God which was come on them and their City and therefore He wept over it Luk. 19. 41. So Mark 8. 12. when the Pharisees tempted Him seeking a Sign He was no doubt offended at them for this their Malice and Hypocrisie And yet He sighed deeply in Spirit for them c. Thus Lot vexed his Soul not onely with anger but with grief also for the wicked lives of the Sodomites Thus the Prophet Jeremy living in a most corrupt age could not but be much offended at the greivous Sins of the Jews in his time and yet withall he wished his head were Waters and his eyes a Fountain of tears to weep Day and Night for them Jer. 9. 1. Reason of this Point True zeal for God's glory is a mixt affection consisting partly of a holy anger against sin and partly of a hearty grief for sin as also for the party offending Therefore both these must go together in all that are truly zealous for the Lord of Hoasts as Eliah was Vse 1 Vse 1. This condemneth the carnall anger that is in many which is not accompanyed with grief for the persons and sins against which they are offended Some are carryed away with bitternesse of heart and hatred against the Persons of those with whom they are angry so far are they from being grieved for them Others again are so far from grieving for the Sins of those against whom they are angry that they rather rejoyce and are glad to see them run into sin hoping that this will be a disgrace to them and that they may insult over them This is wicked and sinfull anger which Christians must beware of Far be it from thee to rejoyce at the sins of the party against whom thou art offended for if it be thus with thee this shews thy anger to be against the person and not against the sin whereas contrarily thou art bound to love the person and to be angry at the sin onely and to grieve both for the person and the sin Use 2 Vse 2. Examine our anger against others by this property to know whether it be good and holy Is it joyned with inward grief for the person and for the sin Can we mourn in heart for the sins of those with whom we are offended as our Saviour Christ did Then our anger is good not otherwise If it be not thus accompanyed with sorrow for the person and for the sin it is not such as it should be Try therefore all our anger by this We are by nature very apt to carnall anger and we are ready still to plead for it that it is against the sins not against the persons of others See here how to try whether it be so indeed or no Is there any true sorrow or mourning in thy heart for the sin against which thou sayest thou art angry Art thou grieved that God is dishonoured by it Art thou also sory for the person Dost thou pitty his case in regard of the misery and danger unto which sin layes him open If it be thus it is good and holy anger otherwise suspect it as carnall and unholy Let us every one throughly sift our own hearts touching this matter If we so do we shall find how little holy anger is in us and how much we offend by sinfull anger How often are we angry with others with our Children Servants c. when there is no mourning at all in our hearts for their sins Consider and
Hence learn that Malice being harboured in the Heart if it be not in time resisted and cast out thence will at length bring men to the committing of actuall murder Cain first hated his brother Abel and this caused him at length to murder him Gen. 4. So Esau hating his brother Jacob desired to slay him Gen. 27. 41. Therefore he that hateth his Brother is said to be a Murtherer 1 Joh. 3. 15. Not onely because he is so in Gods account but also because the inward Malice that is in his heart against his brother if it be continued and not resisted it will cause him at last to Murther his Brother actually if occasion serve See Rom. 1. 29. Matth. 15. 19. Out of the Heart come Murders Use 1 Use 1. See how dangerous a thing it is to harbour or bear Malice in heart against others this may in time bring those that so harbour it to the committing of that fearfull sin of actuall Murther at least to a desire and will to commit it if opportunity and means be offered If it be a fearfull thing and most hainous before God to be Guilty of actuall shedding of mans bloud then also it must needs be a dangerous thing to give way in the heart to rancour and malice which is even the next step to actuall Murther and the very root and cause whence it proceedeth All actuall Murthers committed wittingly and willingly do come from inward Malice and rancour lodged and setled in the hearts of such Murtherers which shews how dangerous it is to bear malice in the heart against others He that wisheth hurt to another would also do hurt if opportunity and means serve Use 2 Use 2. Beware of suffering this sin of Malice to enter into our hearts especially take heed of suffering it to lodge there and to take rooting in us lest it make way to actuall Murther The rather take heed of bearing hatred and Malice against others because it is very naturall to us to harbour it in our hearts We are by nature like the Pharisees in our Saviours time who loved their friends but hated their enemies so do too many now adayes that yet professe to be good Christians But this must be far from us we are commanded to love our Enemies and to do good to them c. Matth. 5. 44. So Deuter. 23. 37. Thou shalt not abhor an Edomite for he is thy Brother Thou shalt not abhor an Egyptian c. Though these were professed Enemies to Gods people yet they might not bear hatred to their persons but love them and wish well to them and be ready to do them good So must it be with us we must not hate the persons of our very Enemies though they have wronged us yet beware of carrying rancour and Malice against them remember that this makes way to the fearfull sin of Murther Therefore as we tremble at the thought of actuall Murther so abhor and tremble at malicious thoughts against others c. Observ 2 Observ 2. Further in that these Pharisees thus proceeded in bearing inward Malice against our Saviour to the malicious plotting and practising of his death We may from hence observe the policy of Satan tempting and drawing men unto the practice of sin by certain steps and degrees first to lesser sins and then to greater and more hainous The Devill doth not tempt men unto the highest degree of sin at the first but he labours to bring them to it by little and little Jam. 1. 14. The Apostle layeth down certain steps and degrees by which men are drawn to the practise of sin These wicked Pharisees did first conceive evill and malicious thoughts against our Saviour Christ then they proceeded further to speak maliciously against him as we heard upon the former Chapter and now at length they are come to this height of Malice against him that they plot and Devise how to Murther him And thus usually the Devill proceeds by degrees in tempting unto sin First the Heart is drawn away and enticed by some sinfull object then lust conceiveth that is Consent is given to the sin in Heart then this inward consent bringeth forth actuall sin neither doth the sinner stay here but proceeds to the finishing or perfecting of sin which is done by Custome and continuance in it We have sundry examples in Scripture of this proceeding by degrees in the practice of sin Thus Eve at the beginning was by degrees tempted of Satan to the sin of Disobedience against God First she looked on the forbidden tree then she was delighted with the pleasantnesse of it then she desired it then took and tasted of it and lastly not staying there she did also give of it to her Husband So Achan Jos 7. 21. first looked on the Babylonish Garment and the wedge of Gold then coveted it in Heart and then stole it away So David first cast his eye on Bathsheba then lusted after her then committed Adultery with her and then also to cover that foul sin proceeded further even to the sin of Murther whereof he made himself Guilty in plotting the death of Vriah and causing others to be slain with him So Peter was first tempted to go into the High Priests Hall and there to associate himself with the wicked enemies of Christ then being there he was drawn to deny Christ and from a bare denyall of him he proceeded at length to forswear him yea and to curse himself if he knew him Thus we see it is usuall with the Devill to draw men on to the practise of sin by degrees Use Vse This must teach us a Point of spiritual Wisdom which is to resist sin in the first beginnings of it before we proceed far in it Withstand the first motions of sin arising in our hearts or suggested by Satan Strive and pray against them at the first and labour at the very first to cast them out of our hearts and minds and not to suffer them to lodge or take possession there Ephes 4. 27. Give not place to the Devil but resist his Temptations betimes Satan and Sin are most easily resisted at first but if either of them get hold in us it will be very hard afterward to dispossess them Be wise therefore to resist and keep them out betimes The onely way to be kept from actual committing of gross sins is to withstand the first motions of those sins arising in the heart or suggested by Satan 1 Pet. 2. 11. Dearly beloved I beseech you as strangers c. to abstain from fleshly Lusts c. not onely from the actual committing of gross sins but also from the very inward motions and lusts of sin arising in the heart or offered to us by Satan The onely way to be kept from the fearful sin of actual Murther is to take heed of yielding to unadvised Anger and Wrath against others and especially to take heed of harbouring Malice and Rancour in our hearts against such as wrong us These
upon Satan's Possession and have bound him as it were and spoiled his goods that is taken from him that Power and Tyranny which he before exercised over the body of him that was possessed and seeing I have also cast him out of his own House that is out of the party possessed hence it may appear that I have done all this by a greater Power than the Power of Satan is even by the Power of my God-head Here note the parts of this Similitude 1. Our Saviour likeneth Satan to a strong man well armed and furnished with weapons to defend himself and his House in which he dwelleth 2. He likeneth himself to one that is stronger than that strong man 3. He resembleth the Party that was possessed with the Devil to the House of the strong man in which he holds Possession 4. He resembleth the Power of Satan unto the goods and weapons of the strong man 5. Lastly the casting out of Satan by Christ unto the entring into the strong man's House and binding of him and spoiling of his House c. Observ 1 Observ 1. Satan being likened to the strong man this teacheth us that he is a Creature of great Strength and Power Luke 11. 21. compared to a strong man armed 1 Pet. 5. 8. A roaring Lion Ephes 6. 12. The Devils are called Principalities and Powers c. in respect of their great Power which they exercise in the World 2 Cor. 4. 4. God of this World Revel 12. 3. A great red Dragon having ten Horns For the clearing of this Point four things are to be briefly shewed 1. Wherein this Power of the Devil is manifested 2. What kind of Power it is 3. Whence he hath it 4. Wherefore God giveth him such Power Touching the first his Power is shewed chiefly in these things 1. In working upon the insensible Creatures as the Air Earth Waters c. Ephes 2. 2. called The Prince that ruleth in the Air because he hath power to work upon it by stirring up Tempests of Thunder Lightning Winds c. See Job 1. 16. and 19. So also it is likely he can use means to shake the Earth or some part of it and to trouble the Waters c. 2. In working upon those sensible Creatures which want Reason as the Beasts of the field Birds Fishes c. He is able to enter into them and to move and work in them Thus he entred into the Serpent Gen. 3. and into the Herd of Swine c. 3. In working upon the bodies of men He hath power to enter into them and to move in them to carry them from place to place as he did the body of our Saviour Christ setting him on a Pinnacle of the Temple He hath also power sometimes to hurt and annoy the bodies of Men and Women and to vex and torture them with pains c. and to strike them with Diseases as he did Job's body with boyles Job 2. So he bowed a daughter of Abraham Luke 13. And we read in the Evangelists how many strange things the Devil in those times wrought in and upon the bodies of the Possessed sometimes tearing or rending them sometimes casting them into the fire or water sometimes causing them to cry out and to foam at the Mouth sometimes striking them dumb and deaf c. 4. In working after a sort upon the minds hearts and affections of men in tempting them inwardly and solliciting them to sin by inward suggestions Not that he can work directly upon the Mind or Will for that God alone can do but he doth this partly by the outward senses representing evill Objects to them and so conveying evill thoughts to the mind and partly by insinuating himself into the Fancy or Imagination and so by the Imagination affecting the Mind and consequently the Will with sinfull thoughts and affections Joh. 13. 2. The Devil put it into the heart of Judas to betray Christ Act. 5. 3. Satan filled the heart of Ananias c. Thus also he stirred up David to number the People And these sinful thoughts and desires the Devil doth not onely stir up in men but he hath power also to follow them very forcibly as he did in Judas who so soon as Satan entred into him went out presently to do the Fact Joh. 13. 30. and Ephes 2. 2. Thus we see how the Devil sheweth his great Power Touching the second thing viz. What kind of Power it is which he hath we must know it is not an absolute but a limited Power He cannot do what he will but what God permitteth him to do he is potestas sub potestate a power under another Power He could not afflict Job without leave from God nor so much as enter into the Swine without Christ's sufferance As the Sea hath bounds set c. Touching the 3d. thing From whence the Devil hath his Power From God onely who gave unto him in his first Creation great Power and Strength which Power howsoever it is in some respect impaired by his Fall and therefore it is not so great now as the power of the good Angels yet it doth still remain very great and is augmented by his irreconcileable malice to Mankind Touching the fourth thing to be shewed namely Why God doth give such Power unto Satan The Reasons are these 1. That his own Divine Power might the more appear in subduing Satan 2. For the tryal of his own Children as we see in Job's Example 3. For the executing of his heavy Vengeance and Punishment on the wicked by Satan Use 1 Use 1. This shews the Folly and Ignorance of such who make leight of the Devil's Power Tush they say He cannot hurt us we care not for him c. But take heed of contemning his Power securely For although he be not able to hurt the Souls or hinder the Salvation of God's Children yet is his Power very great so as he may by God's permission not onely assault the minds of men with violent Temptations but also greatly hurt their bodies Therefore set not so leight by him Though he do not appear visibly c. God's Children have no cause to fear him but the wicked Use 2 Use 2. See what a dangerous warfare we are called to go through in this life fighting against Satan so puissant an Enemy And withal how careful we had need be daily to arm and fortify our selves against him with that whole spiritual Armour of God Ephes 6. whereby to withstand his powerfull assaults and temptations especially to get unto us 1. The Shield of Faith to quench his fiery Darts c. 2. Learn to use the Sword of the Spirit that is the Word of God against him by alledging and applying it to answer his Suggestions as our Saviour did 3. To use continuall Prayer unto God seeking spiritual strength from him by which we may stand against Satan Matth. 26. 41. Use 3 Use 3. Seeing the Devil may have Power by God's permission not onely to
not expressed Most probable it is that they were not those before spoken of ver 21. of this chap. who did so ignorantly and rashly censure our Saviour as if he had bin beside himself but it is rather likely that these here spoken of were of the better sort of his kindred and such as did Believe in him because they were accompanied with the blessed Virgin Mary the Mother of Christ who is named here with them Vide Calvinum in locum And stood without That is without the house where now our Saviour was Teaching the people as may appear Matth. 13. 1. compared with Matth. 12. 46. And the reason why they stood without and did not go into the house to hear Christ as the rest of the people did is given by St. Luke chap. 8. 19. namely because they could not come near unto him for the press of the people And sent unto him and called him That is they sent to him by the people that were Assembled about him to certify him that they stayed without desirous to see him and speak with him and withall to desire him to come out unto them Luke 8. 20. It is said that one told him that his Mother and Brethren desired to see him And Matth. 12. 46. It is said they desired to speak with him Quest Quest. What moved them to come to him and to desire to see him and speak with him at this time Answ It is likely they aimed at good ends Answ As 1. To testify their natural Affection of Love to him being so near to him by natural bloud as they were and it may be having not seen him lately they now were the more desirous to see him and to speak unto him 2. It is also likely that their desire to speak with him was to the end they might confer with him about some private matters of weight and moment which concerned either him or themselves or both and that they might receive advice and directions from his mouth about them It seems therefore most probable that they aimed at good ends both in comming thither and also in sending to him to call him out But yet this their sending to call him forth at this time when he was seriously imployed in teaching the people was an unseasonable interrupting of that weighty business and therefore cannot be justified but is blame-worthy as may appear by our Saviour's Answer in that he did not yield to their request in comming out to them but did rather shew his dislike of their motion by his words when he asked Who was his mother c. thereby implying that he did so much dislike their Message sent to him in that they went about to interrupt and hinder him unseasonably in his publick Ministry that in that case he would not acknowledge them as his Mother and Brethren Therefore though they intended well in calling him forth to speak with him yet they shewed much rashness and indiscretion in doing it so unseasonably And the people sate about him viz. to hear his teaching and Conference Object They said unto him Object Matth. 12. 47. One said unto him c. Answ Answ Here is no contradiction for the Message being delivered by the Mother and Brethren of our Saviour it was received first by some and then it passed from one to another till it was by some one reported to our Saviour himself So much in way of clearing the words Now to gather some Instructions from them Observ Observ 1. From this that the Mother and Brethren of Christ came now to see and speak with him thereby as it is likely to testify their love unto him we may learn that it is one good way of testifying our Love to our kindred according to the Flesh even to take occasion sometimes to visit them and to have society and conference with them Exod. 18. 5. Jethro visited Moses his Son in Law Luke 1. 39. Mary went into the Hill-Country to visit her Cousin Elizabeth Yet we are not to perform this Duty of Love onely to those of our kindred but to others also that are any other way near and dear to us especially to the Saints of God unto whom we are tyed by the Bond of Religion And as at other times we are to visit our Christian friends and those of our Kindred so especially in the time of Affliction when we know them to be in any distress as in bodily sickness trouble of Conscience c. Prov. 17. 17. A Friend loveth at all times and a brother is born for Adversity It was charitably done of Job's three Friends to come and visit him in his great distresses though they failed much in their manner of carriage towards him being come to him And it shall be commended and rewarded at the last day in the Faithfull that they have visited Christ that is the Members of Christ being in sickness and Imprisonment Matth. 25. 36. Observ 2 Observ 2. In that the Mother and Kinsfolks of Christ shewed much rashness and indiscretion in sending to call him out so unseasonably when he was seriously busied in teaching the people we may observe that even Believing and Sanctified Christians have their weaknesses and imperfections yea they have some sinfull corruptions in them with which they are tainted more or less So had the Mother of our Saviour though a very holy Woman so also had these Kinsfolks of his though it is most like they were Believers in him And thus it hath bin and is with the best Saints of God Jam. 5. 17. Elijah subject to like passions as we c. that is to corrupt and sinfull Affections So Abraham Moses Job Jonah c. were not without their sinfull Infirmities and corruptions So Paul and Barnabas Act. 15. 39. Prov. 20. 9. Who can say My Heart is clean Jam. 3. 2. In many things we offend all Reas Reas The Sanctification of the Faithfull is imperfect in this life they are but in part renewed the corruption of sin is but in part mortified in them onely so far that it doth not reign and bear such sway in them as in the wicked yet some remainders of it are still in them even after their effectuall Calling and shall continue in them during this life This we see plainly Rom. 7. in Paul's example Quest Quest Wherefore doth God suffer such Corruptions and Infirmities in his Children in this life Answ Answ Vide chap. 8. ver 32. Vse 1 Vse 1. Impossible therefore it is for any though never so holy and Sanctified to keep the Law of God perfectly in this Life contrary to that which the Papists Teach This also Consuteth the Anabaptists c. Use 2 Vse 2. The best Christians must labour more and more to see and bewail their own special infirmities and corruptions and daily renew their Repentance and Humiliation for them See what cause they have daily to Pray Forgive us our Trespasses c. Also what need to be Watchfull over themselves c. Use
are not fit to hear Spiritual and Heavenly matters in right manner Esay 6. 10. Make the heart of this people fat and their Ears heavy and shut their eyes lest they see with their Eyes and hear with their Ears c. Jer. 5. 21. Hear now this O foolish people c. which have eyes and see not ears and hear not c. Though they had Ears yet not such as were fit to hear the Word of God Which shews plainly That all those that have bodily Ears are not fit to hear the Word of God and the Spiritual Matters taught in it in such manner as they ought to hear them Quest Quest Who then are they that are fit to hear Spiritual and Heavenly matters Answ Answ 1. Those whose bodily Ears are prepared and fitted of God to hear and to be attentive to such spiritual matters 2. Such whose minds and understandings are enlightned by the Spirit of God to conceive those spiritual Mysteries of his Word Luke 24. 45. Our Saviour opened the understandings of his Disciples that they might be fit to understand the Scriptures 3. Such whose hearts and affections are inclined and moved of God to believe and to yield obedience to the Doctrine that is taught out of his Word as therefore the heart of Lydia was opened of the Lord by his Spirit before she could be fit to hear Paul's Preaching Act. 16. 14. To this purpose is that Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened And then I said Lo I come c. The meaning is That God had not onely given him Ears to hear his Will but had also framed his heart by his Spirit to yield willing obedience to the same So Esay 50. 5. Thou openedst my Ears and I was not rebellious c. Use 1 Use 1. See the reason why many that have bodily Ears yet profit little or not at all by hearing the Word of God even because God hath not yet opened their Hearts and made them attentive to his Word therefore though they can use their Ears to hear and hearken to all other matters yet they know not how to use them as they should in diligent attending to the Word of God Again Though God have given them outward Ears yet he hath not by his Spirit bored or pierced inward Ears in their hearts whereby they might be fitted to understand believe and obey the Doctrine that is taught them Hence it is that though the sound of the Word enter into their outward ears yet the power and vertue of it enters not sinks not into their hearts and minds and so it profits them not Heb. 4. 2. They heard the Word with outward Ears yet it did not profit because not mingled with faith They wanted the Ear of Faith to receive it withall without which the Word outwardly heard can never do good Use 2 Use 2. Rest not in this that ye have outward Ears to hear the Word and the Heavenly Mysteries of it but labour to have your Ears opened and fitted of God to hearken diligently reverently and attentively to his Word And not onely to have your outward Ears thus prepared but principally to have your hearts and minds opened and prepared to understand believe and obey the Word Pray unto God to pierce thy heart by his Spirit that his Word may enter in to it and that it may be effectually believed and obeyed of thee Till this be done thou art unfit to hear the Word Though thou have bodily Ears quick enough to hear the outward sound of it yet if the Ear of thy heart be not boared by the Spirit of God as Lydia's was and as Daniel's was thou art still but a deaf hearer Thy bodily Ears hear the sound of it but thy heart is deaf and unfit to believe imbrace and yield obedience to it Therefore if thou wouldst be fit to hear the Word with profit desire of God as he hath given thee outward ears to hear his Word so above all to give thee a believing and obedient heart to imbrace it and then shalt thou be fit to hear it Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word c All are not fit hearers but such onely who have hearts inwardly affected with reverence towards it c. Observ 2 Observ 2. Further from the manner of speech used by our Saviour when he saith He that hath ears to hear that is to hear spiritual and heavenly matters we may observe To what end chiefly our ears are given us of God even to hear the Word of Christ and the Spiritual Mysteries contained in it Rom. 10. 17. Hearing is by the Word of God that is the principal matter which we are to hear is the Word of God which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of hearing 1 Thess 2. 13. Rev. 2. 7. Use Use This reproveth those who are forward to hear all other matters but backward to hear spiritual and heavenly Doctrines taught them out of the Word of God And much more it condemneth those who abuse their Ears to the hearing of idle and profane discourses or filthy communication contrà Esay 33. 15. Mark 4. 10. And when he was alone they that were about him c. IN the former Verses from the 3. Verse c. our Saviour propounded the Parable of the Sower which sowed seed in 4. sorts of grounds Now from the 10th Verse and so forward to the 21. Verse the Evangelist layeth down the Exposition of that Parable And 1. He mentioneth the occasion of the Exposition of it to the 14 verse 2. The Exposition it self Verse 14 c. The occasion was the question or demand of the 12. Apostles and other Disciples which they put unto Christ touching the Parable Concerning which Question the Evangelist layeth down 4. things 1. The time when they moved it When he was alone 2. The Persons moving They that were with him with the twelve 3. The matter which they demanded which was concerning the Parable Vers 10. 4. Our Saviours attension to their demand Vers 11 c. When he was alone That is when the rest of the multitude of people which came to hear him were departed from him and he was now in some private place alone by himself Verse 34. He expounded all things to his Disciples apart that is when he and they were alone by themselves And it is probable that this was after that he had ended all the Parables mentioned in this Chapter and Matth. 13 and had finished his whole Sermon preached to them at this time for it is not likely that the people did all depart from him and leave him alone untill he had ended his Sermon Matth. 13. 36. It is said Jesus after the uttering of sundry Parables sent away the multitude and his Disciples came unto him to know the meaning of the Parable of the Tares Now it is likely that at the same time also
and this Heavenly Seed is sowen with a plentiful hand there is the more plenty of fruit to be looked for ordinarily which should move all Ministers to diligence and constancy in Preaching the Word according to the Precept of Solomon given in another Case Eccles 11. 6. In the morning sow thy Seed and in the Evening withhold not thy hand c. And it should move the people to desire earnestly to have this seed of the Word plentifully sowed among them c. Mark 4. 15. And these are they by the wayes side where the Word is sown but when they have heard Satan commeth immediately and taketh away the Word that was sown in their Hearts April 16. 1620. OUr Saviour having briefly shewed what was meant by the Sower and the sowing of Seed he now more largely sheweth what he meant by the four sorts of Ground in which seed was sowen namely so many sorts of Hearers of the Word By the first sort of Ground which is the High-way he sheweth that he understood those hearers of the Word who hear it outwardly and by hearing come to some slight and general understanding of it but not to an effectual Knowledg affecting their hearts to imbrace it therefore the Devil is said quickly to take it from them ver 15. By the second sort of Ground which is the stony ground were meant those that not onely hear the Word and understand it but are also affected in heart to rejoyce and delight in it for a time yet so as they are not constant therein but at length in time of Affliction and Tryal fall away from their first good Affection which they had to the Word ver 16 17. By the third sort of ground which is the thorny ground were meant such as hear and understand the Word and are also affected with it in some degree and measure and yet have their hearts so drawn away with cares of the World and with love of profits and pleasures that they are by this means hindred from bringing forth the true fruits of the Word ver 18. 19. By the fourth sort of ground which is the good ground were meant those that not onely hear and understand and are affected in heart with the Word but do effectually receive and embrace it and bring forth the true fruits of it in their life though not all in like measure but some in greater some in lesser measure ver 20. Thus the scope of our Saviour in this Parable is to set out unto us the different sorts of hearers of the Word and to shew the different effects of the Word in those that hear it and that all that hear it outwardly do not receive true fruit and profit by it but that the greatest part of hearers do hear unfruitfullu and therefore to stir up all that are hearers to be the more careful to hear the Word in due and right manner and so as they may reap sound fruit thereby Quest Quest. When our Saviour here mentioneth three sorts of bad and unprofitable hearers and but one good May we hence conclude that in the visible Church three parts of four are Reprobates and shall be condemned Answ Answ We may not in any case so conclude For 1. It is not the purpose of our Saviour in this Parable to set down any set number of those that shall be saved or damned but onely to shew that among those that are hearers of the Word all do not profit but many and those the greater part usually do hear it unprofitably 2. Though it be true according to the scope of this Parable that of four sorts of men there are three sorts wicked and but one sort good yet it doth not follow that therefore in the Church the wicked are thrice so many in number as the good and to affirm the same is both curious and uncomfortable Mr. Cartwr Catechis cap. 35. pag. 209. So much of the sum and general scope of this Parable Now before I come to speak particularly of the four sorts of hearers signified by four sorts of ground I will speak somewhat first in general touching the Similitude and resemblance which is between hearers of the Word and Com-ground in which Seed is sown And I will speak onely of two things in which this resemblance standeth The first is this Corn-land before seed be sowed in it must first be prepared by Tillage and made fit to receive Seed and to bear fruit And for the preparing of it two things especially are needful 1. That it be ridded and cleared from all that may cumber the ground and hinder the growth of Corn in it as from thorns bushes trees c. 2. That it be broken up with the Plough And thus it must be with hearers of the Word before they come to hear and to receive the seed of the Word sowen by the Minister they must first fit and prepare themselves that is their own hearts especially for the meet receiving of the seed of the Word Eccles 5. 1. Keep thy Foot when thou goest to the house of God and be more ready to hear c. And this preparation must be by the practice of two things answerable to those two requisite in the preparing of Corn-ground For first the heart is to be ridded from those things which cumber and annoy it and which would hinder the fructifying and growth of the Word in it as the love of sin and all sinfull lusts and Affections 1 Pet. 2. 1. Laying aside all Malice and all Guil and Hypocrisies and Envies and evill speakings as new born Babes desire the sincere milk of the Word c. So Jam. 1. 21. Now these sinfull lusts are ridded and weeded out of the heart by the practice of true mortification when by the power of the Spirit of God we are inabled so to resist and to subdue these corrupt lusts that they do not raign in us 2. The Heart must also be Ploughed as it were and broken up before it be fit to have the Seed of the Word sown in it Jer. 4. 3. Break up your fallow ground c. Take away the fore-skin of your Heart c. So Hos 10. 12. Now the Heart is Ploughed and broken up by the practice of true Humiliation and godly sorrow for sin for as by Ploughing the ground is opened and made softer and so more fit to receive the seed so by this Godly sorrow and humiliation for sin the Heart becomes soft and pliable to the Word of God and more ready and fit to imbrace and yield obedience to it Use 1 Use 1. See the reason why many hear the Word and have this Heavenly Seed sowen upon them and yet profit little or nothing by it it takes no root in their hearts nor brings forth fruit in their lives that is because they make not Conscience of preparing the ground of their Hearts before this seed be sown in them they come to hear the Word with Hearts fraught and cumbred
with the love of sin and with corrupt and sinfull lusts and Affections as Pride self-love malice wrath bitterness uncleanness covetousness c. they come to hear before they have ridded their Hearts from these by true Repentance and Mortification and so the ground of their Hearts being pestered with such weeds and briars is not fit to receive the seed of the Word Again they never yet Ploughed up their hearts by Godly sorrow and contrition for sin and therefore their Hearts being not truly humbled and softned are not fit to receive this seed of the Word No marvail if such profit not by the Word when they prepare not their Hearts to the receiving of it Use 2 Vse 2. If we would profit truly by hearing the Word look to this preparation of our hearts that they may be fit to have the seed of the Word sowen in them Plow them up by Godly sorrow for sin and labour to purge them from all sinfull lusts and Affections Pray unto God by the power and efficacy of his Spirit to mortify them in us and to pluck up and rid these weeds out of our hearts lest they hinder the fruit of the Word in us The more carefull thou art thus to have thy heart prepared as good ground to receive the seed of the Word the more fruit shall the Word bring forth in thee The second thing in which the resemblance between Corn-ground and hearers of the Word standeth is this The ground where seed is sown must receive the seed into it self and so the seed must be hid and covered in the Earth or else it will not take root or spring up to fruit So the hearers of the Word must give the Word entrance into their Hearts by Believing and applying it to themselves else it will not be fruitfull in them Psal 119. 11. David hid the Word of God in his heart c. And this was the reason that the Word was profitable to Lydia Act. 16. because the Lord opened her heart to receive it Use Use See then that it is not enough to let the Word enter into our outward ears nor yet to let it swim or flote aloft in our understandings but if we would have it effectual and fruitfull in us we must receive and hide it in the Furrows of our Hearts as good seed in good ground that it may take root and fructify in us c. So much in general touching the resemblance between Corn-ground and Hearers of the Word Now to speak particularly of the several sorts of Hearers signified by those four sorts of ground mentioned in the Parable 1. Of the first sort signified by the way side And these are they by the way side c. In these words is laid down a description of those hearers which were resembled by the way side described by two things 1. By their property they are outward Hearers of the Word having the seed of it sown upon them 2. By the Issue or consequent of their outward hearing Satan commeth immediately after they have heard and taketh away c. These are they by the way side That is these are those kind of Hearers of the Word which are signified and resembled by the way side Where the Word is sowen To whom the Word is Preached and they are outwardly hearers of it as the words following shew When they have heard c. Now that we may the better conceive what kind of hearers our Saviour here speaketh of and wherein they fail and the cause of their not profiting by the Word it is needfull to compare this place of St. Mark with Matth. 13. 19. where it is said of this first sort That they hear the Word but understand it not which is not so to be taken as if they understood it not at all for then Satan could not be said properly to take it from them as it followeth in the latter part of this verse But they are said not to understand the Word because though they have some slight and shallow apprehension of it in their minds yet they have no through or effectuall Knowledg of it no such Knowledg as doth affect and move their hearts to Believe I ove and imbrace the Doctrine of the Word which is taught for in Scripture every man is said to have so much knowledg and understanding in the Word as he hath Affection of heart to love and imbrace that which he knoweth and without this Affection to the Word all knowledg and apprehension of it in the mind is accompted ignorance So then by this that hath bin said we may see plainly what kind of hearers they are whom our Saviour here likeneth to the way-side namely such as hear the Word and by hearing do attain also to some kind of sleight knowledg or understanding of the doctrine yet so as this knowledg is not effectuall in their hearts to incline them to believe or imbrace or to love and delight in that which is taught and these are fitly resembled to the way-side for as that is beaten and hardened with the feet of passengers so as the seed cast upon it can have no entrance into the ground to take root in it so the hearts of these kind of hearers are so hardened and beaten as it were partly by reason of original corruption of nature and partly through custome and continuance in actual sins and partly also by Satans continual suggestions and temptations that the seed of the Word cannot find any entrance into them nor take root in them Doctr. Doctr. Here then we learn That though men be outward hearers of the Word and do also in some sort understand what is taught yet if their hearts be so hardened in sin and through Satans temptations that they are not affected and moved with the doctrine of it it can never profit them As seed sowen upon a beaten path or high-way cannot sink into the Earth by reason of the hardness of it nor take root or fructifie So the Doctrine of the Word being preached to such whose hearts are hardened in sin cannot enter into them therefore it cannot profit them If the seed of the Word be only sowen in their outward ears and in their minds if it lye above ground that is if it swimm and float aloft in their brain and understanding only and do not enter and sink into their hearts if their hearts be not affected to love and imbrace it as well as their understandings inlightned by it it will never take root or bear fruit in them The seed that is cast on the High-way is utterly lost because it cannot enter into the Earth to take root in it even so the Doctrine of the Word delivered to such hearers whose hearts are so hardened that the seed of the Word enters not into them it is utterly cast away and lost in regard of any fruit or profit that such hearers reap by it Ezek. 33. 31. The people of the Jews did not profit by hearing
place free from Satan's temptations no place where he cometh not either to entice us to evil or to hinder us in good duties Observ 2 Observ 2. In that it is said When they have heard Satan cometh c. we learn That when we are busied in performing the best duties then is Satan ready at hand to hinder us and to keep us from performing them in due manner Zach. 3. 1. when Jehoshua the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him When our Saviour Christ was in the Wilderness exercised no doubt in prayer and heavenly Meditations thereby to prepare himself for the executing of his publike Office and Ministery which he had newly taken upon him then Satan came thither and tempted him Thus also when we are employed about the best duties Satan is most ready to come to us by his suggestions and temptations to hinder us When we are present before God in the publike Congregation on the Sabbath to hear the Word to pray to receive the Sacraments c. then cometh Satan and is present to hinder us in these most excellent duties We come not more duly and diligently to perform these Duties then he doth to hinder us in performing them aright So in private when our appointed hours and times are for prayer singing reading and catechising our Families then cometh Satan and is at hand to stirr up some hindrance or other either to keep us from performing these duties or at least from performing them aright Reas Reason He knoweth That when we are about such good duties we most hurt him and are doing that which tends to the hinderance and weakening of his Kingdom Vse 1 Use 1. To confute those that think the Devill is at hand with them and present to tempt them onely when they are about the committing of sin It is true that he is then present and at their elbow as it were to draw them to sin but he is not present then only but even when thou art well busied in good and holy duties yea the better the duty is and the better the place is where thou art the more forward is Satan to come there and to be present by his temptations to hinder thee in those excellent duties Vse 2 Use 2. Remember this whensoever we are to perform any good duty or service unto God that Satan is then ready to come and to disturb and hinder us from performing it as we ought and to deceive us of the spirituall fruit and comfort which we should reap by that duty And let this move us in all such duties to be exceeding watchfull against Satan that he may not hinder or discourage us by any means in those good duties nor keep us from reaping fruit and comfort by them Be not secure when thou art about performance of good and holy duties as prayer hearing the Word c. as if Satan durst not or would not at such times come near near thee to tempt thee and to hinder thee but know that though the duty thou art about be never so holy yet he is not afraid to come to thee and to be present with thee even at the time of performing it that so he may keep thee from doing it in right manner and so hinder thee from that good and benefit which thou shouldst reap by it Yea the more excellent the duty is the more diligent and forward will Satan be at such a time to hinder thee in it knowing that by the best duties thou dost most of all hurt him and hinder his Kingdom Think of this well and let it make us very circumspect and watchfull over our selves especially over our hearts in the performance of the best duties that Satan by his sleights and policies may not hinder us in the right performance of them and so deprive us of the fruit and comfort of them Quest Quest Were it not better then to refrain good Duties Answ Answ In no wise For so we should give Satan more advantage if he come and find us idle or ill busied c. Observ 3 Observ 3. In that Satan is said to come immediately after they have heard We may further observe his great diligence and forwardness to tempt men to sin and to hinder them in good duties he delayes no time but as soon as he sees any opportunity for him to do hurt he quickly takes it and makes use of it 1 King 22. 21. When the Lord asked Who should perswade Ahab that he might go up and fall at Ramoth-Gilead There came forth a spirit that is a wicked spirit and stood before the Lord and said I will perswade him Thus he offered himself to entice Ahab to sin which shews his forwardness in tempting men to sin therefore is he called the Tempter to shew his diligence and forwardness to tempt doing nothing else and exercising no other trade continually therefore also said 1 Pet. 5. 8. to walk up and down like a Lyon seeking whom to devour c. to shew that he is as forward and diligent in tempting men unto sin as any hungry Lyon is to seek after his prey And as in tempting men to sin so also in hindering them in good duties he is no lesse diligent Use Use How much more should we be diligent and industrious in avoiding sin and the occasions of it and in performing all good duties required of us delaying no time but taking the first and best occasions of doing good and of glorifying God by such duties as he requires of us It is a shame for us to be less forward in preventing and avoiding sin in our selves or in practising good duties than Satan is in tempting us to sin and in hindring us in good duties So much of the first practise of Satan towards this first sort of unprofitable hearers in that he is said to come to them immediately after they have heard Now to speak of the second which is that being come he taketh away the Word c. The meaning was shewed before Our Saviour here compareth the Devil unto a ravenous greedy Bird which when seed is cast upon the High-way and lyeth uncovered above ground suddenly commeth and picketh it up and devoureth it never suffring it to take root in the ground even so when the Word is Preached unto such whose Hearts are like the High-way so hardned in sin that the Seed of the Word cannot enter into them the Devill quickly snatcheth away the Word from them not suffring them to profit by it See ver 4. Observ 1 Observ 1. Hence we learn how dangerous a thing it is for us to hear the Word of God without Affection of Heart to receive the seed of the Word onely into our ears and understandings and there to let it lye a loft as it were and above ground and not to give it entrance into the Affections of our Hearts to love rejoyce and delight in it when we thus
Hearers resembled by the second sort of ground which is the stony ground and these go beyond the former sort for they onely heard and understood it in their minds but these are also affected in heart with the Doctrine in some degree and measure receiving it with gladness but yet because it doth not throughly and effectually enter into their hearts so as to be truly rooted in them therefore they do not hold out in their good affection to the Word but in time of trouble and Persecution arising for the Word do revolt and fall away from their first Profession And this sort of hearers may be called the inconstant or temporary hearers because though they begin well in shewing some affection to the Word for a time yet they continue not therein And these are fitly compared to stony ground where seed is sowen and that chiefly in two respects 1. As stony ground hath some little earth or mould in which the seed sowen taketh some shallow rooting and therefore springeth up quickly so these Hearers though their hearts be very stony and much hardned in sin yet not so hard but there is some degree of goodness in them and some softness and pliableness to the Word which maketh them to be in some measure affected with hearing it and to give it some shallow entrance and that very soon upon the hearing of it 2. As seed sown in stony ground though it have some shallow rooting and do suddenly spring up and make a good shew a while yet being not rooted deep enough is not able long to endure the heat of the Sun but is at length scorched and withereth So these temporary hearers though they give the Word some shallow entrance into their Hearts at first being affected with it and do for a while make a fair shew of profiting by it and of giving true entertainment to it yet because the Word is not rooted deep enough in their Hearts they are not able to indure the heat of Persecution stirred up for the Word but are offended thereat and fall away from their first Affection But to come unto the words of the Text more nearly In them is contained a Description of these temporary Hearers 1. By the things which are commendable and good in them 1. They hear the Word 2. They receive it 3. They receive it with gladness 4. They immediately receive it with gladness 2. They are described by those things which are discommendable and wherein they fail Vers 17. 1. They have no root in themselves 2. They indure but for a time And this latter is proved by the event or issue which falleth out afterward viz. That when trouble ariseth for the Word's sake immediately they are offended Which are sowen on stony ground That is those hearers of the Word who are resembled by the stony ground where seed is sown Immediately So soon as they have heard it Receive it Not onely into their minds and understandings as the former sort of hearers did but into their hearts and Affections in some degree believing the truth of it loving it and rejoycing in it in some measure and for a time Luk. 8. 13. For a while they believe With gladnesse Rejoycing in the Doctrine delivered when they hear and understand the same So much of the Words Observ Observ Here we see that unprofitable Hearers of the Word may go very far in many properties and duties of the profitable hearer and yet be still unprofitable 1. They may be outward hearers for so are all the three sorts of unprofitable Hearers 2. They may understand and conceive the Doctrine taught as the first sort of hearers do as we have before shewed 3. They may in some degree give it entrance into their Hearts by believing it and giving assent to the truth of it and making some kind of Application of it to themselves Luke 8. 13. they are said to believe for a while So Simon Magus Act. 8. 13. believed the Doctrine oâ— Philip they may also be affected in heart with some kind of Love and desire to the Word and with a kind of delight and joy in it So it is here said that these temporary hearers so soon as they have heard do immediately receive the Word with gladness So Mark 6. 20. Herod heard John Baptist gladly And Joh. 5. 35. The Jews for a season were willing to rejoyce in the light of John's Doctrine Hebr. 6. 5. a Reprobate may taste the good Word of God that is feel some kind of sweetness and delight in it 4. He may do this speedily at the first hearing of the Word c. Object Object Most excellent Promises are made in Scripture to such as are in heart affected with joy and delight in the Word Prov. 2. 10. When Wisedome entreth into thy Heart and Knowledg delighteth thy Soul Discretion shall preserve thee Understanding shall keep thee Psal 1. 2. Blessed are such as delight in the Law of God Psal 112. 1. Blessed is the man that delighteth greatly in Gods Commandments Answ Answ Understand these places not of every kind of joy or delight in the Word of God for Herod rejoyced in the Word and yet was not blessed but of a true sound and sincere joy and delight in it But of the sincerity of this joy in the Word and of other sound affections to it and how they differ from counterfeit I shall speak more in the uses of this point unto which now I come Vse 1 Use 1. This being so that unprofitable hearers may go so far in doing many good things and yet be still unprofitable Hence we may gather further that one may go very far in the Profession of Christianity and outward practice of it be almost a Christian with Agrippa and yet be no sound Christian He may go far in a shew of Religion and yet be without the power of Godliness in heart He may come near unto saving Grace and yet never be partaker of it in a word he may be near the Kingdome of Heaven and yet never enter into it See Hebr. 6. 4. how far Reprobates may go in Christianity They may be enlightned and taste of the Heavenly gift and be partakers of the Holy Ghost that is of many excellent gifts of the Spirit they may also taste the good Word of God and the powers of the World to come and yet for all this be in a damnable estate The truth is men may go so far in a shew of Christianity as not onely to deceive others by perswading them to think them better then indeed they are but also to deceive their own hearts being falsly perswaded that they are good Christians when it is nothing so Let this move every one to take heed of deceiving others and himself by a shew of Religion and by a false perswasion that he is in state of saving Grace when he is not so and let it move all to labour for the power of Religion in their hearts and for sound
and saving Grace labour for saving Faith and Repentance there is a kind of counterfeit faith and Repentance very like unto true saving Faith and Repentance and yet is not so take heed of resting in such a Faith or in such Repentance yea take heed of resting in any common gift or grace that may be in an Hypocrite or Reprobate but strive to go beyond the most formal Hypocrite and to have more Grace in thee then can be in such a one strive to be not almost but altogether a good Christian he that is but half a Christian lives most miserably for he neither enjoyes God nor the World not God because he hath not Grace enough to make him his own not the World because he hath some taste of Grace enough to shew him his own misery and the vanity of Worldly things So the sound Christian hath his Heaven above the carnal Worldling here below the half-Christian no where If therefore thou wouldst be truly happy never rest till thou know thy self to be a through Christian Use 2 Use 2. Seeing bad hearers may go so far as we have heard in many properties of good hearers and yet be still unprofitable see what to judge of those that come short of these temporary hearerâ— as many do Some will scarse take pains to hear the Word at least there is no care in them to hear it duely and diligently Others hear it without understanding being so blind and ignorant that they conceive little or nothing of the Doctrines that are delivered and these come short not onely of this second sort but even of the first sort of unprofitable hearers who have some understanding in the Word Others again and those very many though they hear and understand the Word yet are not affected in heart with any love or desire to it nor with any joy or delight in it What should we think of these Is it likely that any of these should be good hearers seeing they come short of those that are bad and unprofitable Hearers We cannot so think If many that hear the Word profit not how should they profit who hear it not If many that understand it are never the better how should they be the better that understand it not If many that are affected in heart to love and rejoyce in it c. yet reap no sound fruit how should they reap fruit whose hearts are little or nothing moved with it who relish no sweetness in the Word who have no joy or delight in it but it is rather a thing tedious and wearisome to hear it c. Therefore take heed of comming short of these temporary and Hypocritical hearers take heed we come not short of those that are like to come short of Heaven if they go no farther than yet they are gone in Christianity Vse 3 Use 3. This must further teach and move us not to rest in those good things which may be found in these temporary hearers of the Word stay not where they do but see that we go further and out-strip them if we mean to approve our selves to be good hearers and such to whom the Word may be the savour of life unto life Think it not enough that we be hearers of the Word nor that we understand it in our minds nay think it not sufficient that we can be affected in heart with some kind of desire and love to the Doctrine and with some kind of delight and joy in it for thus far these temporaries go who yet are but Hypocrites Labour therefore to go a step and degree further not onely to have some love to the Word and some joy and delight in it when it is Preached but to be affected with true and sincere love to it and with sound joy in it Quest. Quest How to know true and sincere affections to the Word as true love joy c. and to discern them from hypocritical and counterfeit Answ Answ To this end we must observe and take notice of some differences between them 1. They differ in the root from whence they spring for true and sincere love to the Word and joy in it spring from true and saving faith that is from a lively and effectual apprehension and application of the Promises of salvation made in the Word Act. 16. 34. whereas the counterfeit love and joy of hypocrites springeth onely from a false temporary faith which is only a vain presumption of Gods mercy in Christ or a sleight and groundless perswasion That the Promises of salvation belong to a man without any true and effectual application of them 2. They differ in the motive or cause moving them to love and rejoyce in the Word That which moveth the sound Christian and good hearer to love and rejoyce in it is the excellency holiness and goodnesse of the Word in it self but that which moveth the hypocrite and temporary hearer to love and rejoyce in it is some sinister and by-respect as our curiosity and desire of hearing some new things not heard before or else some partial affection to the preachers Person or to his Gifts Learning Eloquence c. This was Augustine's delight before his Conversion in the Sermons of Ambrose more for the eloquence of the speaker then for the matter delivered as himself saith in his Book of Confessions So Ezek. 33. 32. And hence it is that the good hearer loveth and rejoyceth in one part of the Word as well as in another in the precepts and threatenings as well as in the Promises and comforts he loveth the Word nor onely when it promiseth good to him but even when it crosseth and contradicteth his sins and corruptions as Paul Rom. 7. 22. delighted in the Law of God though it restrained his corruption But on the other side the temporary hearer loveth and delighteth in some part of the Word but not in all alike he loves the promises not the threatenings c. He loves the Word so long as it speaketh good to him but if it crosse his corruptions specially his beloved sins he liketh it not as Herod rejoyced in some part of John's doctrine but not in the doctrine of the seventh Commandment which shews that his joy in the Word was not sincere 3. They differ in the quality of these affections In two respects 1. The love and joy which the good hearer hath to and in the Word doth arise in their heart leisurely and by degrees for the most part not all on the sudden Like those Act. 2. 37. who were first pricked in their hearts and humbled at the hearing of the Word and then afterwards filled with joy as appeareth Verse 41. Contrariwise the temporary and hypocritical hearer is sudden and over-hasty in his affections to the Word they spring in him suddenly like Jonas his gourd so it is said here They receive the Word immediately with gladness even upon the first hearing without any due consideration of the ground and reason of their joy without any
touch of conscience or true humiliation for sin going before 2. The affections of the good hearer are constant though not alwayes in like measure their love and desire to the Word and their joy in it continueth and increaseth more and more Contrariwise the love and joy of the temporary as it came suddenly so it goes and vanisheth as suddenly according to the Proverb Soon ripe soon rotten his affections to the Word come by fits as it were now and then and afterward decay and vanish Thus we see the differences between the sincere affections to the Word which are in good hearers and those hypocriticall and counterfeit affections which are found in the temporary hearers Now then we are to examine our affections to the Word whether they be sound and sincere and to labour that they may be so Labour to love and rejoyce in the Word even for the holiness of it and not for sinister respects and to be constant in our love and joy Use 4 Use 4. If men may go so far in the properties of the good hearer and yet be still unprofitable hearers and no better then hypocrites This must teach us not to be discouraged in our love to the Word nor to give over our joy in it though we see some fall away who have formerly been forward in hearing it and shewed much love to it and seemed to rejoyce in it Though we are to grieve at this yet not so to be offended or dismayed at it as to be thereby hindred in our good and Christian course No marvail if such fall away from their faith seeing they were never sound in faith no marvail if they leave their first love to the Word and their joy which they had in it seeing these affections were never sound in them We wonder not to see a dogg return to his vomit or the swine being washed to wallow in the mire again no more should we wonder to see hypocrites and counterfeit professors of the Gospel to fall from their first profession 1 Joh. 2. 19. They went out from us but they were not of us for if they had been of us they had remained with us So much of the things that are commendable in these hearers Mark 4. 17. And have no root in themselves c. May 7. 1620. NOw follow those things wherein they fail 1. They have no root in themselves That is the Word which they hear is not rooted in their hearts Now by this rooting of it in them we are to understand the effectuall applying of it unto them which application is made by a true and saving faith in their hearts This is called by St. James The ingraffing of the Word Jam. 1. 21. See Col. 2. 7. Observ Observ Though hearers be affected in heart with the doctrine of the Word yet if it be not rooted in them that is truly and effectually applyed by faith it cannot truly profit them This is mentioned as the main cause why these hearers signified by the stony ground do not bring forth true and lasting fruit because the seed of the Word is not rooted in them by faith it may have a shallow rooting as it were in them in that their hearts are in some sort affected with joy in it but hath no true rooting in them it is not rooted deep enough in them by true faith as seed in stony-ground may enter a little but not deep enough c. Heb. 4. 2. The Word which the old Israelites heard did not profit them because not mingled with faith in those that heard it Reas 1 Reason 1. Till the Word be rooted and applyed by faith the heart cannot be truly and sincerely affected with it for all sound and sincere affections of the heart unto the Word as true love to it and sound joy in it c. do flow from true faith as effects of it They may be affected but not so as to have their hearts renewed Reas 2 Reas 2. Without faith effectually applying the Word there will be no sincere obedience yielded unto it for this is also a fruit of faith Therefore it is called the obedience of faith Rom. 16. 26. Use 1 Vse 1. See the reason why many profit not by the Word preached and heard because they want true faith whereby it should be rooted in their hearts they have no root of faith whereby the Word should be throughly and effectually applyed unto them and ingraffed in their hearts They are stony-ground which hath onely a little shallow mould for the seed to enter into c. So there are many hearers who give the Word onely some shallow entrance into their hearts by some sudden and light joy in it for a time or by a false temporary faith onely believing and slightly applying it for a time but there is no depth of earth in them no sound saving faith in them effectually to apply the Word and to root it in their hearts but without this all their affections of love and desire to the Word and of joy in it for a time are vain and come to nothing at length and they are never the better for all their hearing Use 2 Vse 2. If we would truly profit by the Word and have it fruitfull in us unto eternal life think it not enough to be in some measure affected with joy and delight in it when we hear it c. for all this while it hath but a shallow entrance like seed in stony-ground but labour above all to have it throughly and deeply rooted in us by true and effectuall faithfull applying it unto our selves so as it may work throughly upon our hearts causing us not only to be truly and sincerely affected to it but also to yield unfeined obedience unto it for this will the doctrine of the Word work upon us if it be once rooted in us truly by faith if it be thus rooted in us it will not onely spring up in us and be fruitful for a time but even forever and this fruit shall never dye in us but as the seed is immortal so shall the fruit be Oh therefore labour for this true and effectual faith whereby to apply every doctrine and instruction every reproof and threatening every comfort and promise unto thy self particularly and effectually so as every part of the Word may take deep root in thee and may work throughly and effectually upon thee not only affecting thy heart but renewing and changing it and framing both heart and life to the sincere obedience of it Pray unto God to give thee some measure of this true saving faith whereby his Word may be thus rooted in thee so as to bring forth saving fruit in thee Rom. 1. 16. the Gospel is the power of God unto salvation but it is not so to all but to them that believe And 1 Thessal 2. 13. The Word works effectually in such as believe So much true faith as thou hast in hearing truly to believe and particularly to apply
tribulation even as it came to passe c. So Act. 20. 23. when he was to go to Jerusalem he made sure accompt before-hand to meet with bonds and afflictions there See Joh. 16. 1. 2. Consider the necessity of suffering affliction for all that will profess Christ and the Gospel 1 Thess 3. 3. That no man should be moved with these afflictions for your selves know that we were appointed thereunto Act. 14. 22. We must through much tribulation enter into the Kingdom of God Luke 9 23. 3. It is matter of much comfort to a Christian to suffer for well-doing and for the name and profession of Christ 1 Pet. 3. 14. and 4. 16. If any suffer as a Christian let him not be ashamed but glorifie God in this behalf And Verse 14. If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God rests on you c. It is an evidence of Gods Spirit of grace and adoption dwelling in thee if thou be content to suffer for the Name of Christ yea it may be an evidence of salvation to thee Phil. 1. 28. In nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Quest Quest May not an Hypocrite or Reprobate and one that shall never be saved suffer much for the profession of the Gospel Answ Answ He may as appeareth 1 Cor. 13. 3. Though I give my body to be burned c. and Gal. 3. 4. Have ye suffered so many things in vain c But an hypocrite or Reprobate cannot in due and right manner suffer for the Truth not with sincere affection of heart not in way of true obedience to Gods Will not ayming at Gods glory as the chief end of his suffering but for sinister respects as for vain-glory or the like end Therefore to suffer for the Word with an upright affection ayming at Gods glory and out of true love to the Word is an evidence of grace and salvation to all that do thus suffer 4. Consider That much good is wrought in us by the trouble which we suffer for the Gospel if they be sanctified to us and that we have grace to bear them in due manner and to make a holy use of them They serve to humble us to try and exercise our faith hope and patience to stirr us up to prayer with more fervency to wean us from the world c. No cause therefore why we should so stumble at them as to be discouraged in our Christian course Lastly Consider that we have a promise that God will not suffer us in such cases to be tryed or Afflicted above our strength but will make away to escape that we may be able to bear it 1 Cor. 10. 13. So much of the Apostacy of these temporary hearers Now follows the Circumstance of time when they are offended and fall away Immediately That is so soon as Affliction and Persecution for the Word ariseth Observ Observ Hence we may observe that such as are hasty and forward at first in the Profession of Religion and in making some shew of Grace if they be not sound and sincere in Religion and Grace do oftentimes fall away as hastily and suddenly from their first Profession These temporary hearers did at first hearing of the Word immediately receive it with joy but having not the Word truly rooted in them by found Faith we see here they fall away as suddenly when troubles come upon them for the Words sake Mark 10. 17. The young man being a Ruler came running to Christ c. and asked what he should do to inherit eternal life But so soon as our Saviour put him to a through tryall by bidding him Sell all c. he went away as soon very sad c. The reason was because he was not sound and sincere in that profession which he made He had good things in him and shewed himself teachable therefore it is said our Saviour loved him but his heart was not truly touched with an unfeyned desire of salvation and of the means of it And thus it is with many hypocritical professors of Religion as they are at first for a time very hasty and suddain in their profession and in shewing some kind of love and desire to the Word and some sudden â—oy in it and some hasty zeal c. So many times they do as hastily and suddenly fall from their first love and zeal c. Their Religion is like Jonas his gourd springing up in a night and withering the next morning Vse Use This being so it should move us much more to labour for soundness of Religion and Grace that we may be constant in it than to be over-hasty and sudden in taking up the profession of Religion and in making shews of grace without due and serious consideration first had of the good grounds upon which we take up our profession Better to begin and enter more leisurely and advisedly into a Christian course upon good grounds and reasons well weighed and so to proceed therein with constancy than to begin over-hastily and unadvisedly and then as hastily to give over and fall away for want of soundness and sincerity Mark 4. 18 19. And these are they which are sowen among thorns such as hear the Word And the May 21. 1620. cares of this world and the deceitfulness of riches c. OF the second sort of unprofitable hearers signified by the stony ground we have spoken Now we are come to the third sort resembled by the thorny-ground Whose description is laid down in these two Verses These are such who hear the Word but they suffer the fruit of it to be choked and hindred in them by the cares of this world by the inordinate love of riches and by other sinful lusts so that these may be called the Worldly-minded hearers And although they are not in express words commended so much as the former sort yet it seemeth that in some respects they go beyond them 1. Because they are compared unto thorny ground which is softer and hath more depth of earth than the stony ground whereby it seems to be implyed That the Word taketh deeper root in these than in the former 2. It is said Luke 8. 14. that these bring forth no fruit unto perfection whereby seems to be implyed That although they bring not forth good and ripe fruit yet they bring forth some fruit which is more than is said of the former sort Now in the words consider two things 1. What is commendable in these hearers They hear the Word 2. What is discommendable wherein they fail namely in this That they suffer the Word afterward to be choked in them that is the fruit of it to be hindred Where 1. Consider the causes or means of choaking it which are three Cares of this world deceitfulness of riches and lusts of other things 2. The effect or consequent It becometh
should be meditating of the doctrines delivered when they should be casting and devising how to lay up the Word in their hearts and how to practise they are plotting and hammering in their heads how to compasse such a worldly business how to lay up money for such a purchase or bargain c. How is it possible that these should give attention to the Word or conceive and remember what is taught So afterwards when they are departed from the Church presently their minds are upon the World which is a means to thrust all that hath been taught out of their minds and to make them as utterly to forget it as if they had never heard it As for obedience to the doctrine taught how should they yield any being so possessed with cares about earthly matters that they have no leisure to set themselves about the practise and performance of good duties commanded in the Word or about the mortifying of their corruptions c. No marvail if being much and often invited by the Ministery of the Word to come to the Lord's Banquet yet they come not but make excuses so long as their hearts are taken up with cares about Farms Oxen c. Use 2 Use 2. Labour to root these thorns of worldly cares out of our hearts and to keep them from growing there Matth. 6. 25. Take no thought no immoderate care for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Remedies against these immoderate cares for temporal things 1. Consider the nature of the things cared for as meat drink apparel wealth c. they are vain transitory and perishing things subject to decay our bodily food is but perishing meat as it is called Joh. 6. 27. so our apparel is subject to decay and to be moth-eaten so all worldly wealth is perishing substance subject to many casualties as Riches quickly take them to their wings and fly away as Solomon sayes of them And as these things are in themselves transitory and of short continuance so they serve onely to maintain this our short and perishing life which we live on earth which cannot alwayes continue but must have an end we know not how soon 2. Consider That by all our care we cannot help or profit our selves without the blessing of God upon the means we use We cannot with all our care profit our selves in our outward Estate in the world nor in furthering the good of our bodies nor in prolonging our life without the blessing of God Matth. 6. 27. Which of you by taking thought can adde one cubit unto his stature Psal 127. 1. Except the Lord build the house c. In vain to rise early c. 3. It is a heathenish practise thus to vex and trouble our selves with immoderate cares for earthly things and therefore not fit for Christians which profess faith in Gods providence Matth. 6. 32. After all these things do the Gentiles seek 4. Remember that we are commanded to cast our cares upon God and withall that he hath promised to care for us and to provide for us all things necessary for this life as well as for that which is to come it we depend on him by faith 1 Pet. 5. 7. Cast all your care on him for he careth for you Psal 55. 22. Cast thy burden on the Lord and he shall sustain thee c. Strive therefore by faith to rely upon Gods speciall providence for things of this life using the means and seeking a blessing from him upon the same 5. Consider how God provideth for other Creatures of less value and worth than our selves without their care Matth. 6. He feedeth the Fowls of the ayr and clotheth the Lilies of the field though they neither labour nor take care how much more will he feed and cloathe his Children without their immoderate carking and caring 6. Consider that immoderate cares for this life do oppress the heart and mind exceedingly taking them up so that they cannot be free to meditate of spiritual and heavenly things hindering men also from daily preparing themselves for death and for the day of Judgment Luke 21. 34. Take heed lest your hearts be at any time oppressed with cares of this life and that day come on you at unawares This were enough to make us abandon these distracting cares if there were no other reason to move us 7. Let our chief care be for Heavenly and Spiritual things which concern God's Glory and the Salvation of our Souls This will moderate and slake our care for temporall things Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth c. Matth. 6. 33. First seek the Kingdome of God c. The more we seek and care for Heaven the less shall we care for Earth and Earthly things One thing is needfull as our Saviour told Martha Luke 10. This one thing needfull is to seek Heaven and Salvation with the means of it Let this be our main care then shall we not turmoile our selves with cares of this life Object Object The great charge of Wife and children engageth us sometimes to delay the means of Salvation to take worldly care in providing for them Answ Answ We may use moderate care submitting to the Will of God who can aswell provide for many as few So much of the first sort of thorns which choak the Word Mark 4. 19. And the deceitfullnesse of Riches and the Lusts of other things entring in choak the Word May 28. 1620. and it becommeth unfruitfull THe second is the deceitfullness of Riches That is the love of Riches which are deceitfull Doctr. 1 Doctr. 1. Here then we first learn that covetousness or the inordinate love of Riches is a great Enemy and hinderance to the profitable hearing of the Word Now that is an inordinate love of Riches 1. When worldly wealth is too highly esteemed as if it were the best good or could make those happy that have it 2. When men desire and seek Riches too eagerly and earnestly especially if it be by unlawful and sinister means 1 Tim. 6. 10. They that will be Rich c. 3. When men seek or desire abundance and superfluity of Wealth more then is necessary for them either in respect of their persons to maintain the health and strength of their bodies or in respect of their particular calling and condition of life to maintain them according to the dignity thereof We have no warrant to pray or seek for more than daily bread therefore to desire or seek more then necessary wealth for our persons and callings is an inordinate love of it Now it is a hinderance to the fruitful hearing of the Word two wayes 1. It keeps the Hearers from being so affected in heart with the Word as they should when their Hearts and Affections are set upon worldly wealth this steals them away from the Word of God and suffers them not to be so
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
Now the Evangelist setteth down the Miracle it self and the consequents that followed after it unto Verse 21. The Miracle it self is briefly implyed in the beginning of the 13. Verse in these words The unclean spirits went out Whereby is implyed that they were cast out of the party possessed by the power of Christ Observ Observ Here then we have an evidence and proof of the Godhead and Divine power of Christ being able even with the words of his mouth to drive and force so many Devils even a Legion out of one man But of this we have heard before often in handling other Miracles of Christ I proceed therefore to the consequents and effects of this Miracle which are of 4. sorts 1. In the Devils their entring into the swine and violent carrying the whole Herd being in number about 2000 from a high bank into the Sea and their choking them Verse 13. 2. In the Swine-herds Their fleeing and making report of the matter both in the City and Country Verse 14. 3. In the People of the Country 1. Their coming forth to see what was done Verse 14. as also their coming to Jesus and seeing of the party possessed sitting clothed and in his right mind after Christ had cast the devils out of him Ver. 15. 2. Their being affected with fear 3. The report of those that saw the Miracle to the other which saw it not Verse 16. 4. Their request to Christ That he would depart from their Coasts Vers 17. 4. The last sort of Consequents or Effects was in the man that had been possessed Verse 18 c. to the 21. The Herd ran headlong into the Sea There is some question among learned Interpreters what Sea or Water is meant here Most likely it is that the Evangelist meaneth no other but the great Lake of Gennesareth or Sea of Galilee whereof we have before heard often for this Lake or Pool joyned unto this Country of the Gadarens and we heard Verse 21. that our Saviour came over this Lake or Sea to come into this Country So much of the words Observ 1 Observ 1. Here first we may observe That the evill Angels or Devils are reall Substances and that they are not only evil or wicked qualities or affections which are in men as envy malice pride covetousness c. as some have foolishly thought And this is likely to have been the errour of the Sadduces Act. 23. 8. They said there was neither Angel nor Spirit which shews that they denyed the nature of the Angels both good and bad holding them to be no spiritual substances therefore it is likely they thought them to be onely good and bad qualities or affections in the minds and hearts of men But if the evill Angells were onely evill Affections as Malice Envy c. how could they be said here to have entred into the Swine Can such Affections enter into brute Beasts or can they be said properly to be in them or to carry them headlong into the Sea Observ 2 Observ 2. In that the Devils entred into the Swine being unclean creatures as they were accounted under the Law and as they still shew themselves to be in some respects in that they delight so much in wallowing in the mire Hence gather what kind of persons they are whom the Devill entreth into and in whom he delighteth to dwell and abide namely such as are like unto filthy Swine defiling their Souls and bodies with filth of sin and wallowing in the myre of it 2 Pet. 2. 22. Such are fit for the Devil to enter into and in such he loveth and desireth most to be and to harbour himself And the truth is that he is already entred into all such though not by bodily possession yet by his wicked suggestions and temptations he is entred and lodgeth in their Hearts as he did in Judas and others Vse Use Take heed of making our selves like Swine by delighting and wallowing in the mire and filth of any sin whatsoever Any one sin being delighted and lived in without Repentance will turn us into Swine and make us fit for the Devill to enter into and to remain and abide in us Especially this is true of some sins which are in their own nature more unclean and filthy then others as Gluttony Drunkenness sins of the flesh c. Observ 3 Observ 3. In that the Devills being cast out of the body of this man did presently enter into the Gadarens Swine and carryed them violently into the Sea there choaking and drowning them hence we learn That the Devil is not onely an enemy to the persons of men and to their Souls and bodies but also to their goods and worldly substance as their houses corn cattell c. seeking the destruction and spoyling of these by all means if God give him leave Thus he drowned the Gadarens Swine And so he spoyled and robbed Job of his substance for he sent the Sabaeans to take away his Oxen and Asses which were Plowing and to slay his servants He also used means to bring down fire from Heaven upon the sheep and Servants to consume them He also sent the Caldaeans at another time to drive away the Camells and to slay the Servants And lastly he raised that Wind which blew down the house and killed Job's Children Job 1. Reason Reas The Devill seeks to destroy and spoil mens worldly goods and substance that by this means he may urge and cause them to murmur or grow impatient and discontented against Gods Providence who suffereth the Devill to have such power This the Devill aimed at in seeking to spoil Job in his goods he thought by this means to drive him to sin against God by impatiency yea he hoped to make him by this meaâ—s to curse God to his face Job 1. 11. And so in this place the Devills sought to drown the Gadarens Swine that he might cause them to murmur and be discontented at our Saviour Christ and to use means to have him depart out of their Coasts Vse 1 Use 1. See what cause for us not onely to commend our selves daily to Gods Protection but also to crave his blessing upon the goods and substance which we possess that it may not be given up into the Devil's hand and power to be spoiled and made havock of as he desireth Vse 2 Use 2. Be thankfull also unto God for restraining Satans power and not suffering him to spoil us as he desireth in our goods and Substance in our Houses Corn Cattell especially in our Children and Servants which are the principall part of our Substance If the Devill had his will he would throw our houses down upon uâ— or set them on fire over our heads or burn up our Corn and Grass as it groweth or drown our Cattell as he did the Gadarens Swine or use means to murder our Children or Servants Let us think well of this and magnify the Lord's infinite goodness and mercy not giving him leave so
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
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
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
and to tear in pieces their keepers which feed them and go about to tame them So it is with every wicked man by nature he is like a savage beast c. Let us therefore seriously think of this our miserable blindness and corruption of nature and learn to be more and more humbled for it and to bewail it Use 2 Use 2. To teach us not only to see and bewail this our natural corruption but to labour and strive to reform it and to have it so mortified that it do not break forth in us If we be good Christians we must have this natural corruption crucified in us Look to it therefore that it raign not in thee It is for the wicked and impenitent to hate and persecute such as reprove their sins Let it not be so with us Let it be far from us to be so much as offended at such as reprove our sins or any way go about to hinder us in them Jam. 1. Be swift to hear and slow to wrath This we may fitly apply to the hearing of a Christian reproof given us Be ready to hear and obey it and be far from wrath and anger against such as reprove us Be not like this wicked Strumpet Herodias which had a quarrel against John Baptist for reproving her But on the contrary let us have such in singular love and be thankful to them who do Christianly admonish and reprove us whether they be our faithful Ministers or others Use 3 Use 3. This shews That such as have a calling to reprove sin in others and to set themselves against it must not look for every ones good will but they may look to meet with some such as Herod and Herodias to hate and persecute them c. The Prophets by reproving sin in the people did purchase many enemies Jer. 15. 10. Wo is me my Mother that thou hast born me a man of strife and a man of contention to the whole earth c. Mark 6. 19. Therefore Herodias had a quarrell against him c. July 8. 1621. THe Evangelist sheweth a twofold Effect which John's Reproof of Herod did work in Herodias 1. That it provoked her to conceive and bear an inward grudg or quarrel against John 2. That it moved her not only to bear such a grudg against him in heart but also to seek to kill him and this her bloody desire and purpose is set forth further by the hindering cause which was her unability to execute that her malicious desire she could not kill though she much desired and sought to do it The reason whereof is given in the next Verse Now from this Verse we have already observed one Point of Instruction viz. That the wicked and impenitent are so far from reforming their sins when they are reproved for them that they hate and persecute such as reprove their sins and oppose against their wicked practises This Point doth generally arise from all the former part of the Verse in which is set down the malice and malicious and bloody purpose of Herodias against John for reproving Herod and her for their sin of Incest Now to gather some other Points more particularly from those two Effects which John's Reproof did work and bring forth in this wicked Woman And first from this That she did thereupon bear him an inward grudg or had a quarrell against him that is she did not only conceive hatred against him but carried a desire and purpose of revenge as the words following also do shew Observ 1 Observ 1. See here whose property it is to bear inward grudges and purposes of revenge against others even the property of the wicked and ungodly such as this unchast Adulteress Herodias was It is noted in her that she bare a malicious grudg and quarrell in heart against John This was the sin of Cain and of Esau Gen. 27. 41. and of the Scribes and Pharisees against our Saviour Christ Rom. 1. 29. Maliciousnesse and Wickedness are joyned in the Heathen Quest Quest May not a good man be tainted with this sin of inward malice and bearing grudg against others Answ Answ Yes he may be tempted to this as well as other sins and through infirmity yield to it for a time but he will not live in this sin nor suffer it to raign or bear sway in his heart in such sort as it doth in the wicked who give themselves over unto it willingly and do live and continue in it without repentance So doth not a good man Ae may for a time through violence of the natural passion of anger or otherwise be moved to take up a purpose of revenge as David did against Nabal but he cannot long hold it but will lay it down and be truly humbled for it before God Use 1 Use 1. See then what to think of such as live in this sin of malice and desire of revenge against others bearing inward grudges and quarrels against their neighbours and brethren such as stick not to use such speeches as these That they will be even with their enemies And they will sit on the skirts of such and such And though they forgive they will not forget c. expresly contrary to the precept given Levit 19. 18. Thou shalt not avenge nor be mindfull of a wrong or bear any grudg against the children of thy people What is to be thought of such malicious persons but that they discover themselves to be wicked and ungodly Use 2 Use 2. Seeing it is the property of the wicked to bear inward grudges and purposes of revenge against others take heed we be not herein like them beware of having inward quarrels in our hearts against such as wrong us or whom we think to wrong us and especially of carrying such quarrels and grudges long time against others lest hereby we discover our selves to be in the number of the wicked Prov. 24. 29. Say not I will do so to him as he hath done to me Say not so either with thy mouth or in thy heart Jam. 5. 9. Grudg not one against another lest ye be condemned c. Especially let us beware of bearing grudg against such as do not wrong us but rather do us good by admonishing us and reproving our sins c. If we are bound to do good against evil and to do good to our enemies and to love them how great shall our sin be if we do evil or desire or purpose evil against such as would do us good even the greatest good Let this therefore be far from every one of us Observ 2 Observ 2. In that Herodias did first bear John an inward grudg in Heart before she sought means to kill him Hence observe where all sins take their beginning even in the Heart and inner man There they are first rooted and grounded and from thence they spring and break forth outwardly in the outward life and practice first evill thoughts and affections are conceived and harboured in the Heart
Sam. 6. Answ Answ It was far from any wanton or immodest dancing For 1. Men and women did not dance together but apart by themselves 2. That dancing was used in way of testifying their spiritual and holy rejoycing Miriam's dancing was accompanied with a spiritual song of thanksgiving and David by his holy dancing testified his â—oy for the return of the Ark of God Therefore these special examples are no Warrant at all for defence or excuse of that wanton and lascivious dauncing commonly used in many places Mark 6. 21. And when a convenient day c. Aug. 26. 1621. FRom the 21 Verse unto the 27 the Evangelist mentioneth certain Occasions and Preparatives which went immediately before the beheading of John Baptist Which occasions we reduced to these three Heads 1. Herod's making a Feast on his birth-day to his Nobles c. 2. The dancing of Herodiasses daughter before Herod at that Banquet 3. The Effects or Consequents which followed upon her Dancing before him Of the two first we have spoken Now we proceed to the third which is The Effects which followed upon the Dancing of that wanton Damsel The Effects are 1. By her wanton Dancing she pleased Herod and those that sate at Table with him 2. Herod thereupon makes a rash promise to reward her with whatsoever she would ask though to the half of his Kingdom and confirms his promise with an Oath Verse 22 23. 3. The Maid being advised by her Mother makes request for John Baptist's head to be given and presented to her in a platter at the Feast Verse 25. 4. Herod though unwilling of himself yet for his Oaths sake and for their sakes who sate at Table with him yieldeth to her request and immediately sends an Executioner to behead John in the prison c. Verse 26 27. She pleased Herod and them that sate with him That is by her lascivious and immodest dancing she gave carnal contentment unto their unchast minds Observ 1 Observ 1. See here one fruit of leight and wanton dancing it serves to breed carnal delight and pleasure in the minds of the beholders and to stir up unchast lusts and affections in them Those unseemly and immodest gestures used in such kind of dancing what are they but the very bellows which seem to kindle unclean lusts in the hearts of such as behold them Therefore 1 Pet. 4. 3. the Apostle condemning the sin of revelling or riotous banquetting and under the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the Original taxing also lascivious dancing as we have heard before he doth therewithall joyn lasciviousness and lusts to shew that these commonly do accompany wanton and leight dancing and are stirred up by it And common experience proveth the truth of this for we see that such leight dancing is oftentimes an occasion not onely of stirring up unchast thoughts and desires in the beholders but also an occasion of unchast and unclean acts of adultery fornication c. Use Use Let this move all professing Christianity to refrain this unseemly and unlawfull exercise and not only to refrain the exercise or practice but even the beholding of it in others c. Observ 2 Observ 2. Further we may here observe how dangerous it is for any to take delight in beholding such Objects as may be an occasion of sin unto them as wanton dancing of others especially mixt dancing of men and women together so also all wanton gestures or dalliance used either in dancing or out of dancing also lascivious Pictures and Stage-Playes in which there are many sorts of unseemly and sinfull gestures represented to the eyes of the beholders The beholding of such sinful objects is a great occasion of sin and therefore dangerous it is for any to take delight in seeing and beholding them Herod's delighting to behold this wanton dancing was an occasion of stirring up unchast thoughts and lusts in him an occasion also of his rash vow made unto the Damosel yea an occasion of the cruel beheading of John So David's delight in beholding Bathsheba washing of her self was the occasion of his fearful fall by adultery with her So Gen. 6. 2. The sons of God saw the daughters of men that they were fair c. and 2 Pet. 2. 14. the Apostle condemneth such as have eyes full of adultery who cannot cease to sin c. Use Use See what cause we have to pray with David Psal 119. 37. Turn away mine eyes from beholding vanity and with Job to make a covenant with our eyes not to look on sinful objects Job 31. 1. remembring that it it is the property of a good man to shut his eyes from seeing evill Esay 33. 15. So much of the first Effect of the Dancing of Herodiasses Daughter The second followeth which was Herod's rash promise made to her to reward her with whatsoever she would ask c. Where 1. Consider the promise it self with the large extent of it That he would give her whatsoever she would ask though it were to the half of his Kingdom 2. The Confirmation or sealing of his promise with an Oath Touching the large promise which he maketh her it doth discover in him 1. Great rashness in that he doth so unadvisedly promise whatsoever she would ask without limitation or exception not considering that she might perhaps ask something which was unlawful as indeed she did 2. Great folly and madness in that he doth not stick to promise half the value of his Kingdom as a reward for her leight and wanton Dancing Observ 1 Observ 1. This rash and unadvised promise of Herod being mentioned as an occasion of the beheading of John we may hence gather how dangerous it is to make rash and unadvised promises such promises are often an occasion of shame to those that make them So was this to Herod for by it he tyed himself to yield to the wicked motion and request of Herodias and her daughter in putting John to death Now that is a rash promise 1. Which is made without due consideration of the lawfulnesse and expediency of the thing promised Such was the promise of Reuben to his father Jacob That if he did not bring back Benâ—amin he would let him slay his two sons not considering how unlawfull and wicked a thing it was for him to make such a covenant and for his father to require it of him See Gen. 42. 37. Such also was this promise made by Herod 2. That is a rash promise which is made without consideration of his ability to perform it who doth make the promise As to promise payment of another's debt beyond his ability Rash suretiship See Prov. 6. 1. So to promise any thing beyond our power Lawful promises must be of things in our own power 3. That which is made without reference and submission to Gods providence permitting us to perform what we promise and purpose to do Condemned by the Apostle Jam. 4. 13. Go to now ye that say To
Mar. 7. 34. So Stephen Act. 7. 55. yet our Saviour did not alwayes use it See Matth. 26. 39. Quest Quest Why did He use this Gesture at this time Answ Answ 1. To shew to whom He prayed and gave thanks even to his Heavenly Father 2. To testifie His confidence and assurance to be heard of His Father as Joh. 11. 42. I know that thou hearest me alwayes c. This lifting up the eyes and face to Heaven is a token of great boldness and confidence in prayer Job 22. 26. Thou shalt lift up thy face unto God Thou shalt make prayer to Him and he shall hear thee c. So Steven Act. 7. 55. 3. Our Saviour looked up to Heaven to shew that His heart and affections were wholly fixed there in his prayer 4. To shew from whence he had Power to work so great a Miracle as this was even from Heaven that is from God his Father who communicated this Power unto Him as He was Man and as He was Mediator Observ 1 Observ 1. In prayer we should use such outward Gestures as may most fittly serve to expresse the inward disposition and holy affections of our Heart and Soul Though we be not in Scripture tyed to any one kind of outward Gesture because sundry kinds have been used both by our Saviour Christ and by other Saints and Servants of God yet all Gestures which we use in prayer should be such as may fittly expresse the Holy and Heavenly disposition of our Hearts in prayer 1 Tim. 2. 8. I will that men pray lifting up holy hands c. thereby to testifie and expresse the inward holinesse of their Hearts before God Lam. 3. 41. Let us lift up our heart with our hands to God in the Heavens Thus in prayer we are sometimes to lift up our hands and eyes to Heaven ward thereby to testifie our heavenly affections to shew that our hearts are raised up to Heaven immeditation c. as also to testifie our Spirituall boldnesse and confidence which we sometimes feel in prayer Sometimes again it may be more fit for us to cast down our eyes as the Publican did Luke 18. 13. To testifie our Humility and the sense of our Vilenesse before God in regard of our sins So to express the inward fear and reverence of our hearts towards God it is fit for us to use the most reverent outward Gestures as kneeling or standing whensoever we may conveniently use these Gestures And as at all times we should be careful to use such Gestures in prayer as may best expresse the holy and reverent disposition of our hearts so especially when we pray in Company with others and above all in the publick Congregation in which all things must be done most decently and orderly If one be to put up a Petition to an Earthly Prince he will by his very countenance labour to express his heart c. Vse Use For just reproof of such as care not how they behave themselves outwardly in prayer to God not regarding whether they use such Gestures as may expresse their holy heavenly and reverent disposition of heart and mind but carry themselves unreverently loosely carelesly c. An evident signe their hearts are not upright in prayer for then it would appear in the outward carriage of the Body and all the parts of it c. More touching the outward Gesture in prayer See before Chap. 1. Ver. 40. Observ 2 Observ 2. In that our Saviour lifted up his eyes to Heaven in praying thereby shewing that his thoughts and affections were there setled c. Hence gather That we also in prayer should labour to have our thoughts and affections raised up to Heaven and to have them fixed there upon God our Heavenly Father and upon his fatherly Goodness Grace and Mercy as also upon his infinite Power Justice c. So Lam. 3. 41. Let us lift up our heart c. Act. 10. 10. Peter was so ravished with heavenly affections in prayer that presently upon his praying he fell into a trance c. Vse 1 Vse 1. It reproveth such as come to speak to God in prayer with hearts and minds groveling on the Earth taken up and distracted with wandring thoughts and carnall affections about Earthly and Worldly matters These hinder the force and power of such prayers Besides that it is a great profanation of God's Name so to draw neer to Him with the lips when the heart is far off from Him In vain do such worship God Quest. Quest Are not God's Children sometimes troubled and hindered in their prayers with Earthly Cogitations c Answ Answ Yes but they are truly humbled and grieved for them and do strive against them by all good means Not so the profane and wicked c. Vse 2 Use 2. When we are to pray be carefull to prepare our hearts by withdrawing them from the Earth and Earthly things and raising them to Heaven in meditation of God and his heavenly Glory Power Wisdom Justice Mercy c. So David Psal 57. My heart is fixed c. So much of our Saviour's blessing the Loaves and Fishes Now followeth the last principall Action performed by Him viz. His breaking and distributing the Loaves to his Disciples and his dividing the Fishes among them All. He brake the Loaves This he did that he might distribute them being broken And this was according to the common Custom then used among the Jews for their Loaves were made broad and thin so as they might most conveniently be broken Hence breaking of Bread is put for Eating and Drinking as Luke 24. 35. and Act. 2. 46. And gave them to his Disciples c. He did not give them to the People with his own hands but to his Disciples that they might distribute to the People which he did no doubt to this end That the Miracle by this means might be the more apparent and sensible both to the Disciples and to the Multitude and that they might take the more speciall notice of it And the two Fishes he divided among them all This doth much augment the greatness of the Miracle in that he did not onely divide the five Loaves but the two little Fishes also among so many Quest 1 Quest 1. How could so small a number of Loaves and Fishes be divided and distributed to so great a Multitude Answ Answ In the breaking and distributing they were exceedingly multiplyed and increased not in number but in quantity and substance by the Divine Power of Christ the five Loaves being but small ordinary Loaves at first were by the Power of Christ made to grow and increase to a far greater quantity and the two Fishes though small at first were made to grow to a great quantity much like as we see Fruit upon a Tree as Apples Figgs c. very small first and afterwards grown to a far greater size or as we see Living Creatures as Fish Birds c. small at first and afterward grown much bigger
all which joyntly considered no marvail if they were stricken with very great fear and admiration Now in this their amazement and admiration something is Commendable and something Discommendable It is Commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ It is Discommendable that they did exceed due measure in this astonishment and admiration of the Miracles themselves without due consideration of Christ's Divine Power by which they were wrought notwithstanding that this Power had been clearly manifested but a little before in that great Miracle of the Loaves and Fishes Object Object Matth. 14. 33. They that were in the Ship came and worshipped him and confessed him to be the Son of God c. Therefore it seems that they did sufficiently consider and acknowledge Christ's Divine Power c. Answ Answ It is most likely that they did not at first make that confession but after they had better considered of the matter At first they were overmuch astonished with wonder at the strangeness of the Miracles yet at length upon better consideration they came to Christ and confessed his Divine Power They considered not the Miracle of the Loaves This is not so to be taken as if they did not or had not at all considered or thought of that great Miracle For it is not likely that Christ's own Disciples were so blockish and sensless as to passe over so great a Miracle without any consideration or notice taken of it at all but the meaning is that they had not yet so seriously and throughly considered of that great Miracle as they should have done they had not so considered it as to take speciall notice of Christ's Divine Power manifested by it nor so as to be moved by consideration of it to acknowledge and believe stedfastly that his Power as they ought to have done Heart was hardened By heart understand 1. Their minds and understandings So the word is used Rom. 2. 15. 2. Principally their Wills and Affections so taken often in Scripture Both these are said to be Hardened That is 1. Their minds were blinded with ignorance dullness and blockishness so as they were not fit to conceive and understand so throughly as was fit Christ's Power c. 2. Their hearts and affections were so hardned in unbelief that they were not fit to believe and acknowledge as they ought the same Divine Power of Christ The word in the Originall is a Metaphor from the brawn of the hand which is without sense implying that their hearts were not so sensible as they should be of Christ's Power c. Hardness of heart is two-fold 1. Such as is in the Wicked c. 2. In the Godly c. This latter is here meant So much of the sense of the words Observ 1 They were sore amazed c. Observ 1. It is good for us to be much affected and moved with admiration and fear of the great and extraordinary Works of God See before Chap. 4. 41. and Chap. 2. 12. David in the Psalms doth often admire God's great works of Creation and Providence c. See also Job 37. 1. Observ 2 Observ 2. We must not so be carryed away with astonishment and admiration at the works of God as to forget or not duly to consider and seriously think of his Divine Power and Providence by which they are wrought and come to passe Herein the Disciples of Christ were now faulty and therefore in this we are not to imitate them but rather by their example to learn to be the more watchfull against this fault and corruption which makes us apt to be too much taken up with admiration and astonishment at the great works of God without due consideration and meditation of the Power and Providence of God by which they are wrought On the contrary we must so be moved with admiration and reverence of such extraordinary works of God that we take speciall notice of his Power and Providence manifested in them and believe and acknowledge the same But to proceed Observ For they considered not c. Observ By nature we are all very slow backward and unfit to understand and consider aright of the great works of God which we see or hear of so to consider them as to make use of them c. If Christ's Disciples were thus slow of heart to conceive and duly to consider of Christ'â— Miracles how much more is this true of others c. Now how slow and backward they were to consider aright of Christ's Miracles may appear both in this place and also Mark 8. 17. where our Saviour doth reprove them for not remembring and making use as they should have done of the two great Miracles in multiplying the Loaves and Fishes at severall times This also we may see in the Israelites Psal 106. 13. They soon forgat the works of God And in the Jews Isa 5. 12. of whom it is said That they regarded not the Work of the Lord nor considered the operation of his hands Vse Use Labour every one to see this our naturall corruption which makes us so unfit to consider aright and to make use of the great works of God and not onely to see it but to be humbled for it and to strive against it praying unto God to give us hearts and minds more duly and seriously to consider of his great works which we see or hear of and to make good use of them especially of his extraordinary and miraculous works So David professeth that he would Psal 77. 11 12. I will remember the works of the Lord surely I will remember thy wonders of old I will meditate of all thy Works and talk of thy Doings Now it must not be a bare remembrance or meditation of God's great and extraordinary Works but it must be joyned with a desire and care to make a good and holy use of them learning by his works of Power and Justice to fear Him and by his works of Mercy to love Him and to express our love by our conscionable obedience to His Will c. It followeth For their heart was hardned Observ 1. Hence gather That hardness of heart is a main cause hindring the ftuit and profit which we should reap by the means of Grace as the Word Sacraments Works of God c. The hardnesse of the Disciples hearts was the cause that they did not duly consider of Christ's Miracles sometimes nor make such good use of them as they should have done So Mark 8. 17. Have ye your heart yet hardned And do you not remember when I brake the five Loaves c. And as this is true of Christ's Disciples who were Believers so much more true is it of the Wicked and Unbelievers What was the cause that Pharoah did not so lay the Judgments of God to heart as he should have done nor so profit by them and by the Messages sent to him by Moses but the hardnesse of his heart This
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
Pride conceived in respect of the natural feature comliness or complexion of the body Think what a foul Sink of Corruption is in our bodies naturally which must be purged daily It were enough to humble us if we consider that our bodies are but dust and earth but this is more that they are foul and filthy earth See Judg. 3. 22. Use 3 Vse 3. See how willing we should be when God calleth us to death to lay down and put off this corrupt and foul carcase of ours that it may return to the Earth ◠and withal what cause we have to long for the general Resurrection in which our vile bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Mark 7. 20 c. And He said That which cometh out of the Man that defileth the Man May 5. 1622. IN the two former Verses our Saviour shewed what is not the cause of spirituall Uncleannesse before God Not the Meat which entreth into Man's Body which He also confirmeth by a Reason taken from the place whither Meat eaten goeth Not to the Heart but to the Belly and so into the Draught c. Now from the 20th Verse unto the 24th he sheweth what is the true cause of spiritual Pollution what it is that maketh a man Unclean before God namely that which cometh out of a man even the sin that cometh from the heart This Point of Doctrine our Saviour teacheth his Disciples here And 1. He doth propound it briefly and generally Ver. 20. 2. He doth more largely and particularly open and unfold the same Ver. 21 c. That which cometh out of the Man that is The Sin or Sins which come from within a Man that is from the Heart or inner Man taking their beginning there and from thence flowing forth and spreading to the outward Man and to the outward Conversation That this is the sense of the words appeareth plainly by the words following in the next Verse where it is said that From within out of the Heart proceed evill thoughts c. Defileth the Man that is Maketh the Person spiritually unclean foul and loathsom in the sight of God See before Ver. 18. Observ 1 Observ 1. That sin is the true cause of all spiritual Uncleanness of the Person before God This is it that makes the whole Person both Soul and body foul and loathsom in God's accompt Hence it is so often called Filthiness as Prov. 30. 12. Ezek. 36. 25. 2 Cor. 7. 1. Jam. 1. 21. to shew that it is the onely cause of all spirituall foulnesse and filthinesse before God Hence also it is that the Wicked are in Scripture resembled to such things as are most foul and loathsom as to unclean Lepers to the Black-Moor Jer. 13. 23. to filthy Swine to Doggs c. Zephan 3. 1. Wo to her that is to Jerusalem that is filthy and polluted c. Reasons Reasons 1. It is most opposite to the pure and holy Nature of God Psal 5. 4 5. Thou art not a God that hath pleasure in Wickedness c. Thou hatest all Workers of Iniquity Hab. 1. 13. Thou art of purer Eyes than to behold evill and canst not look on Iniquity c. 2. It makes men like unto the Devil that foul and unclean Spirit as he is called in Scripture causing them to bear his Image Therefore Judas is called a Devill Joh. 6. 70. As God's Image stands in Holinesse and Righteousnesse so the Devill 's in Sin and Wickednesse Now that which makes a man most unlike God and most like to Satan must needs make him foul and loathsom before God 3. It makes the best Actions and Duties performed by such as live in sin to be abhorred of God See Isa 1. 13 14 15. Note that when we say Sin makes the Person unclean before God this is to be understood of sin in its own nature as a breach of God's Law and so far as it is lived and continued in without Repentance not as it comes to be repented of and so to be pardoned in Christ to some Persons for so it defiles not the Person but of it self it doth c. Use 1 Use 1. See how loathsom and detestable all sin should be unto us and how we should shun it as we do things most foul and loathsom yea much more than any other thing that is filthy and unclean there being nothing in the World so foul and filthy as sin is no Leprosy or other loathsom Disease of the Body no Dung or Filth of the Earth no venemous Creature no brute Beast so unclean and filthy as sin is in it self Other Uncleanness may defile the Body or make a Man loathsom to men but sin defileth Soul and Body and makes the whole Man odious and detestable before God Oh then how should we detest it Rom. 12. Abhorring evill c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell Ephes 5. 3. Let not Sin be once named among you c. Jude ver 23. Hate the Garment spotted by the Flesh Shun not onely manifest and gross sins but abhor all occasions of sin yea all appearance of evil c. Remember this when thou art tempted to sin how odious it is unto God how foul in his sight making thee more loathsom before Him than any outward filthiness can be to men and let this consideration keep thee from yielding to the temptation yea cause thee to abhor all motions of Sin c. Think how wary we use to be of defiling our bodies with outward uncleanness How do we shun the Infection of the Plague and other noisom Diseases How do we fly from Toads Snake◠and other foul and venemous Creatures yea in our Meats and Drinks how curious are we If but a little Uncleanness be in our Cups or Platters we are ready to loath our Meat c. And shall we not much more loath and abhor sin and fly from the Infection of it What folly and madness is this to be so wary of defiling our Bodies yea our Garments with a little spot and in the mean time to make nothing of tumbling our Souls in the mire of filthy sins What folly is it to fly the sting or venome of a Toad or Snake which can infect and sting onely the body and not to shun Sin which will poyson the Soul and leave a venemous sting in the Conscience Oh be not thus foolish but learn above all venemous noisome and filthy things to abhor and shun Sin And pray for a Heart to loath and detest it The rather because the true hatred of Sin as it is offensive and odious to God is a speciall Mark and Evidence of a sanctified Heart Vse 2 Use 2. See the wretched and fearful condition of all wicked ones which love and delight in Sin committing it even with greediness and drinking Iniquity like Water as it is said in the book of Job like Swine loving and delighting
things are true whatsoever things are honest c. think on these things Especially give our selves to meditate on spiritual and heavenly things upon all good occasions Lift up our hearts often unto God as David Psal 25. 1. Have our conversation daily in Heaven by holy and heavenly Thoughts Meditations and Affections This will be a singular means to withdraw our hearts and minds from evill and sinfull Thoughts yea to expel such Thoughts out of our minds c. 4. Keep diligent watch over our outward senses as our Eyes Ears c. which are as Windows and Doors by which evill Thoughts enter into our hearts Job 31. 1. I made a Covenant with mine Eyes c. So much of the first sin which comes out of the heart The second is Adulteries Sometimes put for all sins of the Flesh as in the seventh Commandment The word doth properly signify that sin of Incontinency which is committed by Persons that are marryed or betrothed for Marriage at least one of them I say married or betrothed because the Law of God appoints one and the same punishment of death to be inflicted on him that defileth a betrothed Damosel and upon him that defileth a married Wife Deut. 22. 22 23. Now Adultery is of two sorts 1. Inward of the heart when the heart mind or will is delighted with adulterous thoughts or yieldeth consent to them Mat. 5. 28. Whosoever lusteth after a Woman c. 2. Outward which is expressed in outward speeches gestures or practice 2 Pet. 2. 14. Having Eyes full of Adultery c. Now both these kinds of Adultery may here be understood yet most properly the latter because it is said to proceed out of the heart General Remedies against all sins of the Flesh First Avoid all occasions of these sins As 1. Idleness This occasioned such filthy sins in Sodom See Ezek. 18. 49. And it was the occasion of David's Fall into this sin of Adultery 2 Sam. 11. 2. 2. Pampering of the body with intemperate and excessive Meats annd Drinks This also was in the Sodomites Ezek. 16. So Prov. 23. 31 c. Look not on the Wine in the Cup c. Thine Eyes shall look upon a strange Woman c. Jer. 5. 8. They were as fed Horses in the Morning every one neighed after his Neighbour's Wife 3. The Company of unchast Persons Joseph would not be in the company of Potiphar's Wife Gen. 39. Prov. 5. 8. Remove thy way far from the strange Woman and come not nigh the Door of her House 4. Garish and wanton Attire 5. Obscene and filthy Communication 6. Wanton Gestures Eyes full of Adultery c. The second generall Remedy against sins of the Flesh Get the true fear of God in our hearts and make Conscience of all our wayes before him Then he will keep us from such sins See Eccles 7. 26. Thirdly Love and Delight in the Word of God Prov. 2. 10. compared with the 16th Verse When Wisdom enters into thy heart and Knowledge is pleasant to thy Soul Discretion shall preserve thee c. to deliver thee from the strange Woman Fourthly Be diligent and constant in all spiritual exercises of Prayer Meditation in the Word Hearing Reading c. These are the means to nourish the graces of God in us and to quench and kill unclean Lusts Fifthly Beat down our bodies as Paul did his 1 Cor. 9. ult and bring them in subjection by sparing diet yea if need be by fasting and extraordinary humiliation Sixthly and lastly Joyn Prayer unto God to give us chastity of mind and body that we may possess our Vessels in Sanctification and Honour as the Apostle exhorteth 1 Thes 4. 4. Particular Remedies against this sin of Adultery First Consider the grievousness of this Sin which may appear 1. By the nature of it in it self being a breach and violation of the solemn Covenant of Marriage Prov. 2. 17. called The Covenant of God both because it is made before God solemnly and also unto God as well as to the Yoke-fellow If therefore it be a great sin to break an ordinary Covenant Promise or Vow c. 2. By the grievous Punishment appointed by the Law of God for it which is the penalty of death See Deut. 22. and Levit. 20. 10. and Joh. 8. The Pharisees knew this 3. By the dangerous Effects of it being hurtful and mischievous many wayes and to many Persons at once For the Adulterer sinneth against many at once 1. Against himself and hurts himself most of all pulling down the heavy Curse and Judgments of God upon himself and all that belongs to him and that both in this life and after this life In this life he brings the Curse of God 1. Upon his body and goods Prov. 5. 11. He consumeth his Flesh and Body This Sin breedeth noisome and incurable Diseases in the body oftentimes and that even in great Personages and Job 31. 12. it is a fire to root out a man's encrease yea it brings one to a Morsel of Bread Prov. 6. 26. 2. Upon his good Name great Infamy c. Prov. 6. 33. A wound and dishonour shall he get and his Reproach shall not be wiped away 3. Upon his Soul and Conscience hardning his heart exceedingly and taking away all feeling of Grace breeding also great terrour of Conscience c. Hos 4. 11. Whoredom and Wine take away the heart Therefore 't is hard to repent of this sin See Prov. 2. 19. After this life he pulls down the everlasting Curse of God upon himself for ever in Hell Hebr. 13. 4. Adulterers God will judge 1 Cor. 6. 9. They shall not inherit God's Kingdom See also Prov. 6. 32. 2. He sins against the Soul and Body of the Party with whom he commits Adultery 3. Against the other Parties Yoke-fellow and his own if they be both married breaking the Covenant of Marriage with the one and offering great injury and wrong to the other for which he can never make satisfaction 4. Against the Child begotten in Adultery bringing perpetuall Reproach upon it See Deut. 23. 2. 5. Lastly Against all his own and the other Partie's Children if they have other Children bringing in a bastardly brood among them Let these considerations move every one to an utter hatred of this so foul a sin The second Remedy Let all married Persons labour to preserve and encrease true Marriage-Love between themselves and their own Yoke-fellows This will shut out all unchast adulterous Love to others c. Prov. 5. 18. Rejoyce with the Wife of thy youth let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times and be thou ravished alwayes with her Love To live in state of Marriage will not keep from Adultery if there be not true Marriage-Love Mark 7. 21 c. For from within out of the Heart c. May 19. 1622. THe third Sin to be spoken of is Fornications which word is in Scripture used diversly 1.
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
used by the Buyer as when he vilifieth the Commodity that he may buy it for lesse than he thinks it worth c. See Prov. 20. 14. Out of Bargains and Contracts deceipt is practised also by using any kind of craft or cunning to cousen others of any part of the Goods or Substance which belongs to them Remedies against this sin of Deceipt or Guil. 1. Consider that it is a sin odious unto God Psal 5. 6. The Lord will abhorr the deceitfull man Therefore it is here reckoned among the Sins which defile a man that is make the person and all that he doth loathsome and odious before God 2. Consider that it is one of the sins of the profane Heathen or Gentiles which knew not God Rom. 1. 29. They were full of deceipt Therefore how unfit is it for Christians to be such 3. It is one specially property and mark of the wicked to be given to deceipt guil and dissembling See Psal 12. 2. and Psal 55. 21. As on the contrary The wisdom that is from above is said to be without Hypocrisie Jam. 3. 17. 4. Look at the Judgment of God threatned against this sin 1 Thess 4. 6. The Lord is the avenger of all Fraud c. Micah 6. 11. Shall I count them pure with the wicked Ballances and with the Bagg of deceitfull Weights c. Ver. 13. Therefore I will make thee sick in smiting thee in making thee desolate c. 5. Lastly Pray unto God to purge out of our hearts all guil and dissimulation toward others and to give us single and sincere hearts and open and plain hearts towards our Brethren c. The ninth Sin named here by our Saviour is by some called Uncleanness but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated Lasciviousness or wantonness which is a Sin against Chastity condemned in the seventh Commandement And it doth properly imply and note out the outward shew and profession as it were of incontinency by unchast or wanton carriage and behaviour For the more full conceiving whereof we must know that this lasciviousness or wantonnesse doth outwardly shew it self three wayes especially 1. In unchast or lascivious Speech or wanton words Called filthinesse or filthy Speech Ephes 5. 4. 2. In obscene Gestures of the whole Body or of any part of it as by eyes full of Adultery 2 Pet. 2. 14. Also by wanton dalliance kissing imbracing c. Also by lascivious dancing of mixt Companies of Men and Women c. 3. In wanton and garish Apparrell serving to stirr up unchast thoughts and affections in others and in themselves that wear it Remedies against this Sin Touching generall preservatives against all sins of the Flesh I spake before in handling the sin of Adultery Here I will onely set down some speciall remedies against this sin of Wantonnesse 1. Consider the foulness of the Sin in it self being one of those which make the person unclean and loathsome before God as our Saviour here sheweth Besides the foulness of it may appear hence in that it makes way to those foul and hainous sins of actuall Fornication and Adultery before named 2. Consider the severe and grievous Judgment of God threatned against this Sin 1 Cor. 6. 9. Wantonness or effeminate persons shall not Inherit the Kingdom of God And Gal. 5. 19. lasciviousness is reckoned among those works of the Flesh which whoso worketh shall not Inherit the Kingdom of God 3. Labour to mortify all unchast thoughts and affections in our hearts pray unto God to crucifie them in us by the power of his sanctifying Spirit and use all other good means for the subduing of them in us Then there will be no outward unchast or wanton behaviour in words gestures c. All such Lasciviousness comes out of the heart as our Saviour here teacheth therefore first get they heart purged from filthy Lusts c. 4. Shun all company of such as are given to lascivious and wanton carriage lest we learn their wayes and become like them This is a sin quickly learned by ill company therefore take heed of it The tenth Sin here named is An evil Eye which Phrase of Speech is in Scripture used two wayes or in a twofold sense 1. To note out the sin of Covetousnesse or of niggardly sparing Prov. 23. 6. Eat not the Bread of him that hath an evill Eye c. that is a covetous or niggardly Eye So Prov. 28. 22. He that hasteth to be rich hath an evill Eye c. Contrarily Prov. 22. 9. He that hath a good or bountifull Eye shall be blessed c. 2. To signify and note out the Sin of Envy As Mat. 20. 15. Is thine Eye evill because I am good that is Art thou envious c. So here we are to take it Now the sin of Envy is called an evill Eye by a Metonymy of the Effect put for the Cause an evil Eye put for Envy because Envy doth much shew and manifest it self in the outward face or countenance and especially by the Eyes even as other evil and sinful Affections also do thus discover themselves by the cast of the Eyes Quest. What is the Sin of Envy Answ Nothing else but a discontentedness grieving or repining at the good or prosperity of others called Fretting against others Psal 37. 1. Examples of it we have in Cain envying his Brother Abell because he was better accepted of God than himself Also in Joseph's Brethren envying him because his Father loved him so much See Act. 7. 9. So in Saul envying David because the women gave greater praise to him than to Saul See 1 Sam. 18. So in the Priests and Elders of the Jews envying Christ for the excellent parts and gifts that were in him and for his great Miracles which he wrought See Mat. 27. 18. Remedies against this Sin 1. Consider that it is a Work of the Flesh arguing such as live in it to be carnal and wicked men Gal. 5. 21. It is numbred among those cursed fruits of the Flesh and 1 Cor. 3. 3. Whereas there is among you Envying and Strife and Divisions are ye not carnall c. Jam. 4. 5. The Spirit that dwelleth in us lusteth to envy that is to say The natural corrupt Spirit of man is very prone to this Sin 2. Consider the foulness of the Sin before God being one of those which are here said to defile a man in God's sight and accompt making the Person that lives in it odious to God and it must needs be a Sin very hateful to God because it tends so much as it doth to the dishonour of his Name For to envy or repine at the good of others which God hath bestowed on them what is it else but a controlling of the heavenly Wisdom and Providence of God 3. Consider the just and severe Judgment of God against this Sin in this life and after this life In this life God makes this Sin to be a great torment and punishment to
Form of Godliness but deny the Power of it Take heed it be not so with thee lest thou be excluded from Heaven with those Matth. 7. 22. So much of the Persons which came to question with Christ Now to speak of their practise They came forth This manner of Speech implyeth that they came forth of set purpose unto Christ to question with him c. Therefore it is not said they met with him occasionally or by chance as we say but they came forth or went out of purpose to meet with him and to question with him which shews their readiness and forwardness yea their eager desire they had to shew their malice against Christ in tempting him by seeking a Sign c. in that they took such pains to make a Journey of purpose to the place where Christ now was and it may be that some of them if not all came a good long way to meet with him and yet all this pains was taken for an evil and wicked end and purpose Observ The wicked are very forward and diligent in practising Sin and in accomplishing their wicked desires and purposes See before on the first Verse of Chap. 7. So much of their coming forth to meet with Christ Mark 8. 11. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven Octob. 6. 1622. tempting him THE next thing to be considered is Their questioning with him They began to question with him that is To reason and debate some matters with him by asking Questions and propounding doubts to him requiring his Answers Quest Quest What did they question with him about Answ Answ Most likely it was about his Person and Calling Who he was and Whether he were indeed the true Messiah promised and sent from God as he made shew to be and as some others held him to be Also By what Power and Authority he preached and wrought so many great and miraculous Works These or the like doubts and Questions it is likely they moved unto him Especially they questioned with him about his Calling Whether he were called and sent immediately from God for if he were then they would have him shew and prove it to them by some new and extraordinary Sign or Miracle from Heaven Now this and the like Questions they moved to him not of a true desire of being instructed by him nor with unfeigned purpose of believing in him if he could prove himself to be sent from God but onely to tempt him as is said afterward Observ Observ It is the manner of Hypocrites to reason and move doubts and Questions about matters of Religion but without any true desire or purpose of embracing or putting in practice those things that are taught and shewed them by others Joh. 1. 19. the Jews sent Priests and Levites unto John Baptist to ask of him whether he were the Christ or Elias c. and yet when John had resolved them they did not believe in Christ And Isa 58. 2. They seek me daily and delight to know my wayes they ask of me the Ordinances of Justice c. and yet these Hypocrites had no true desire or care to yield Obedience to the Word of God which they enquired after So Jerem. 42. 3. they would have the Prophet pray unto the Lord to shew them the way in which they should walk and the thing that they should do and withal they made great shew of a willingness and desire to do what should be required of them Ver. 5 6. and yet afterward when the Prophet had shewed them the Will of God the very same Persons refuse to obey it See Chap. 43. ver 2. And daily experience may shew the truth of this For we see that many will come to the Ministers of God to move Questions and Cases of Conscience and yet have no purpose to practise or embrace what is shewed them but rather to do still as they list whatsoever Answer or Resolution be given to their doubts For Example Some will move such Questions as these Whether it be lawfull to put Money to Usury Whether lawfull to sell some kind of wares on the Sabbath Whether lawfull to play at mixt games of Cards and Dice Whether mixt dancing of Men and Women together be lawful Whether lawful for Gentlemen or others to keep impropriate Parsonages where there is not a sufficient maintenance left or provided for the Minister Whether it be necessary for Masters of Families to have private Prayers with their Families twice a day c. These and the like Questions many will move but if such an Answer be given as liketh them not they go away sorrowful like that young man Mat. 19. which shews them to be unwilling to put in practise the things that are taught them if they do any way cross their corrupt nature and disposition For this is indeed our nature to desire that the Word of God should fit our carnal desires and affections and therefore if it cross and restrain them we are loath to be obedient Use 1 Use 1. Take heed of coming to the Ministers of God or to others to move Questions of Religion with an hypocriticall mind and purpose and see that we bring teachable minds and hearts desirous not onely to know but to practise what is shewed and taught us else come not at all David prayeth thus to God Psal 119. 33. Teach me the way of thy Statutes and I shall keep it unto the end So should we c. Vse 2 Use 2. If some that are but Hypocrites may be and are sometimes desirous of Knowledge and forward to ask Questions in matters of Religion then how are such to be blamed who go not so far as to be inquisitive after Knowledge or to ask any Questions of Religion or of the Word of God These are in this respect worse than the other and come short of them So much of their questioning or disputing with Christ about his Person and Calling Now in the next place we are to speak of their sute or petition made unto Christ which was that he would shew a Sign from Heaven which is amplified by the manner of their seeking or by the end of their seeking such a Sign viz. To tempt him A Sign from Heaven The word Sign doth properly imply some outward sensible thing by which some other thing is signified represented or brought to remembrance But in Scripture it is sometimes used to signifie an extraordinary Sign or Miracle properly so called because by it the divine Power of God and his divine Attributes as Wisdom Justice Mercy c. are in speciall manner signified and declared unto Men. So Mark 16. 20. The Lord working with them and confirming the Word with Signs following So here Now further by a Miracle from Heaven they understand no doubt some more speciall and extraordinary Miracle than any that Christ had yet wrought even such a one as might appear to be shewed immediately
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
thee Joh. 3. 19. This is the condemnation that Light is come into the World and men loved Darkness rather than Light c. Observ 2 Observ 2. From the 18 Verse In that our Saviour amplyfieth their ignorance in spirituall matters by their contrary ability to conceive earthly things in that they had Eyes and Ears yet did neither see nor hear that is they had Naturall reason and capacity of mind to conceive Earthly matters and yet were not fit to conceive things Spirituall Hence we may learn That men may have good Naturall understanding to conceive of Naturall things and earthly matters and yet be blind and dull to conceive things Spirituall and Heavenly This is to have Eyes and not to see and to have Ears and yet not to hear If it were thus with Christ's Disciples how much more is it true of meer Naturall Men who have no Light at all of God's sanctifying Spirit in them Nicodemus Joh. 3. had no doubt Naturall wit and capacity enough to conceive earthly matters and yet how blind and dull was he to conceive the Doctrine of Regeneration So Matth. 16. 3. our Saviour tells the Pharisees That they had Naturall skill and knowledge in the seasons of Weather but no Spirituall understanding to discern of the Signs and Miracles which did go before and accompany and follow his coming in the Flesh They could discern the face of the Sky but not the Signs of the Times Experience shews That many who excell in Naturall wit and capacity are yet very blind dull and hard to conceive things of God and his Kingdom Use Use See then that Naturall wit and understanding though never so excellent is no sufficient help to the conceiving of things Spirituall and Heavenly which concern God's Glory and our Salvation being revealed in the Word of God 1 Cor. 2. 14. The naturall man receiveth not the things of God's Spirit for they are foolishness unto him neither can he know them c. that is by the help of Naturall reason and understanding onely Which must therefore teach such as have good Naturall Gifts of wit reason and naturall capacity yet not to rely upon these for the understanding of things spirituall which concern God's Kingdom but to deny their own Naturall wit and understanding in the matters of God and of his Word and to seek to him for the supernaturall Light of his holy Spirit to clear the Eyes of their Mind and Judgment to discern of these spirituall and heavenly matters He that will be wise here must become a Fool in himself that he may be truly wise Observ 3 Observ 3. In that our Saviour doth not onely reprove the ignorance of his Disciples but doth also repeat and urge this Reproof unto them again and again in other words Ver. 18 and Ver. 21. Hence we may learn That it is necessary and fit sometimes for such as have a Calling to reprove sin in others not onely to reprove or admonish such as have need of Reproof but also to urge and presse such a reproof that so it may the more work upon the conscience of the party reproved This urging and pressing of a Reproof sets a sharper edge upon it that it may enter the more deeply and leave the deeper impression in the conscience of the Offender Especially this is needfull for Ministers of the Word in their publick Ministery not only to reprove sin but to urge and presse such Reproofs and Admonitions as occasion is offered and according to the nature and quality of the sins reproved Eccles 12. 11. The words of the Wise are as Goads and as Nails fastened by the Masters of Assemblies c. A hard Heart is that which hath little or no feeling of sin nor of the means of Grace used of God to work Repentance and Reformation Note here further That there are two Kinds or Degrees of hardness of Heart 1. A totall hardness of Heart not felt or perceived at all This is onely in the wicked as in Pharoah Ephes 4. 19. 2. When there is some sense of sin but not in that measure and degree as should be And of this our Saviour here speaks It followeth The third fault or sin reproved by our Saviour in his Disciples viz. Their hardness of heart In fine versus 17. Have ye your hearts yet hardned That is Are you grounded and settled in ignorance and unbelief that ye are not yet sensible of these Corruptions in your selves nor affected with my Doctrine and Miracles as ye should be By heart understand the inner-man especially the Will and Affections Observ Hardned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly the thick skin or brawn of a man's Hand which by long use of labour doth become insensible which being in Scripture applyed to the Heart of Man doth signifie such a Heart as through custom and continuance in sin is become insensible having little or no feeling of sin or of the means used of God to bring to sight and feeling of sin Vse 1 Observ There may be and is some degree of hardness of Heart even in good Christians as here in Christ's Disciples they were not only tainted with some degree of ignorance and unbelief but they were also in some sort hardned in these corruptions they were not so sensible as they should have been of these corruptions nor so affected with the means used to reform them as became Christ's Doctrine c. Not that they were not at all sensible of their corruptions but not in that measure and degree as they should have been So Mark 6. 52. They considered not the Miracle of the Loaves for their heart was hardned So Chap. 16. 14. He upbrayded them with unbelief and hardness of heart Usuall causes of this hardness of Heart in the godly 1. Some sin or other committed and not soundly repented of especially if it were against knowledge This hardened David after his Fall so as it was long ere he came to thorough-humiliation 2. Custom in sin 3. Negligence or coldness in good Duties publick or private as Hearing Reading Prayer Conference Hebr. 3. 13. There are two kinds of hardness of Heart 1. Naturall 2. Voluntary and contracted by custom in sin c. Both these are in the godly in some degree yet great difference between this hardness in the godly and in the wicked 1. The wicked are totally hardned ut suprà not so the godly 2. The wicked do either not feel this hardness or not mourn for it truly and strive against it c. Use 1. Comfort to such as do feel and complain of hardness of Heart that they are not so sensible of their sins as they should be c. being also truly humbled for it in themselves and striving against it all they can no cause to be discouraged seeing it may be and is thus sometimes with the best Christians and Saints of God Vse 2 Use 2. See here what cause even
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
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
our Saviour discovereth unto Peter the cause and fountain of his gross Errour and Sin before committed in presuming so rashly to blame our Saviour for affirming that he must dy and suffer many things as also in going about by his perverse and carnal Counsel to disswade our Saviour from suffering The cause of all this Errour and Sin of Peter was this That his heart and mind was carnally and not spiritually affected This our Saviour here implyeth by telling him that he savoured not the things that were of God c. By the things that are of God understand such things as are pleasing and acceptable to God and agreeable to his Will such as God willeth approveth and liketh of things spiritual and heavenly which concern God's Glory and the spiritual good and Salvation of his Church Thou savourest not or tastest or relishest not Some translate it Thou understandest not and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken But here the former Translation seemeth best as most fully expressing our Saviour's meaning There is a two-fold savouring or relishing of any thing 1. Outward with the bodily Taste this is not here spoken of 2. Inward with the heart mind and affections this here is meant q. d. Thy heart mind and affections are not so affected with a true understanding and feeling of the spiritual things of God as they ought to be But the things that are of men that is Such things as are pleasing and acceptable to Man's corrupt Nature with which Man 's corrupt Nature is most affected and which it chiefly loveth desireth and seeketh after called carnal things or things of the Flesh Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh Now these carnal things of men are of two sorts 1. Such as are simply evill as all corrupt and sinfull Lusts of the Flesh those reckoned up Gal. 5. 19. 2. Such as are good lawful or indifferent in themselves yet do becom evil and sinful when they are too much affected and sought after Such are all earthly and temporal thing◠of this life which please and give contentment to the Flesh and outward man as outward ease peace wealth honour and prosperity Now both these may here be meant for Peter's heart and mind did too much savour and relish of them both 1. He was too much addicted to the corrupt lusts and affections of his own Heart too apt to be led by the same too apt to lean unto his own carnal and corrupt Reason and Will though contrary to the Will of God 2. He was also too much affected with the love and desire of earthly and temporal things of this life as outward ease peace prosperity and freedom from the cross c. And therefore he went about to disswade our Saviour from his purpose of dying and suffering Quest Quest Whether did Peter's heart and mind wholly and altogether savour and relish of carnal things and not at all of the things of God Answ Answ Not so But this is spoken by our Saviour to shew 1. That he did too much mind and affect carnal thing and was too little affected with spiritual 2. That in this particular matter of going about by evil Counsel to disswade and hinder our Saviour from suffering he shewed himself to be more carnally than spiritually affected Observ 1 Observ 1. The best Saints of God in this life are in part carnally minded and affected even after their Calling and Regeneration Their hearts and minds do still savour and relish in part of carnal things pleasing to corrupt nature Thus was it with Peter himself here he savoured the things of men in this particular of disswading Christ from suffering So the other Disciples also were herein carnally affected as well as Peter as appears by our Saviour's looking on them when he reproved Peter as we heard before And thus it is with others of the Saints their minds and affections are in part set upon things carnal and affected therewith that is with those things which are pleasing to corrupt Nature as profits and pleasures of this life and the satisfying of their own corrupt Lusts Their minds are apt to conceive and think of these carnal things too much and their hearts to be too much affected with love and desire after them So at other times the Disciples of Christ shewed themselves carnally minded So when they disputed by the way who should be the greatest Mark 9. 34. So the Sons of Zebedee in ambitious desiring of worldly honour in Christ's earthly Kingdom which they dreamed of Matth. 20. 21. So Luke 9. 54. when they lusted after revenge to have fire sent from Heaven upon the Samaritans So at other times when their hearts and minds were so much taken up with the care and thought of earthly things as about provision of Bread as we heard Ver. 16. of this Chapter 1 Cor. 3. 3. The Corinthians though Believers and in part sanctified Christians yet were in part carnally minded and affected being too much given to Envy Strife and Divisions among themselves Reason Reason The Saints of God are but in part renewed and sanctified in this life they are still in part carnal as Paul confesseth himself to be Rom. 7. 4. and therefore their minds and affections must needs be in part carnal and set upon carnal things Use 1 Use 1. For Admonition to the best Christians to labour more and more to see and feel in themselves this carnality and earthliness of Mind and Affection and not only so but to be daily humbled and grieved for the same lamenting and bewayling it in themselves as Paul doth the corruption of his Nature Rom. 7. 24. Use 2 Use 2. To comfort such Christians as do feel and complain of their carnal and earthly thoughts and affections and are humbled for the same striving also and labouring to resist and subdue them in themselves there is no cause then to be discouraged or to fear their estate before God because of such carnal Affections which they often feel in themselves For the best Saints of God are in part tainted with such The best Saints have minds and hearts savouring of earthly and carnal things more or less especially at some particular times and seasons Use 3 Use 3. See what need the best of us have daily to labour in mortifying all carnal lusts and affections in our selves Col. 3. 5. Mortify your members which are on Earth c. and Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts This must be done more and more daily Consider what is said Rom. 8. 6. To be carnally minded is death Helps and means to do this 1. Pray unto God for his sanctifying Spirit which by the Power of it may more and more crucify these corrupt lusts and affections in us Rom. 8. 13. If through the Spirit ye mortify the deeds of the body c. onely the divine Power of God's Spirit can
mortify these carnal lusts 2. Attend diligently and conscionably upon the Publick Ministry of the Word which is the Sword of the Spirit to slay these carnal affections in us more and more Heb. 4. 12. It is a quick and powerfull Word sharper than any two-edged Sword c. 2 Cor. 10. 5. Mighty through God to cast down Imaginations c. and to bring into captivity every thought to the obedience of Christ 3. Give our selves more and more to the private study and meditation of the Word of God the better to mortify these carnal Lusts and Affections Psal 1. Ama scientiam Scripturarum carnis vitia non amabis Hieron Use 4 Use 4. See what cause for the best Christians to watch over themselves and especially over their hearts in regard of the occasions of Sin seeing their hearts and minds are in part carnal and so apt to be affected with carnal things pleasing to corrupt Nature How careful had we need be to keep our hearts with all diligence Prov. 4. 23. and to avoid all occasions of being drawn away to love and liking of earthly and carnall things Observ 2 Observ 2. In that our Saviour here alledgeth this as the cause of Peter's loathnesse and unwillingnesse to hear of Christ's Death and Sufferings and consequently of those troubles which were like to come upon himself and the other Disciples at the time of his Suffering viz. because he did savour of carnal and earthly things Hence learn what is one main cause why we are by nature so loath and unwilling to undergo and bear the Cross and Afflictions namely because we naturally savour of carnal things that is of such things as are pleasing to corrupt Nature and to Flesh and Blood Now Nature desireth outward ease rest and peace and therefore abhorreth and shunneth the Cross and troubles Peter was unwilling to hear of suffering troubles because his heart and mind was too much set upon the thought and desire of earthly and temporal things pleasing to Man's Nature So the other Disciples also they dreamed of an earthly Kingdom of Christ which as they thought should be accompanied with outward peace and prosperity as we see Matth. 20. 21. and this was a main cause of their unwillingness and backwardness to hear either of their own or of Christ's Sufferings Therefore Mat. 26. 41. our Saviour admonishing his Disciples of their unwillingness to suffer troubles tells them the cause viz. the weakness of their Flesh because corrupt Nature desired ease quietness and freedom from the Cross and they were too much tainted with this natural corruption and savoured of it which made them so loath to undergo troubles Use Use Teacheth us what to do if we would be willing and ready to bear such crosses and troubles as it shall please the Lord to to try us with then labour first to have our carnal and earthly Affections mortified in us more and more to be be less carnal and earthly minded to savour less c. Labour to have hearts withdrawn from too much care love and desire of earthly things pleasing to corrupt Nature So long as our hearts and minds are too much upon these carnal things so long as we savour the things that are pleasing to Man's corrupt Nature we shall never be willing to bear crosses for Nature it self abhorreth the crosse and suffering of troubles Therefore first thou must labour to have this corruption of Nature mortifyed in thee Thou must learn to deny thy self that is thy own corrupt Nature Will Affections Desires and then thou wilt willingly take up thy Cross So in the following Verse of this Chapter Whosoever will come after me let him deny himself and take up his Cross c. Observ 3 Observ 3. In that our Saviour here makes such an opposition between savouring of things of God and savouring of things of Men We may further learn That one of these is an enemy and hinderance to the other that is to say the minding of carnall and earthly things pleasing to our corrupt Nature is a main enemy and hinderance to us in the minding and affecting of things spirituall and heavenly which are pleasing and acceptable to God Rom. 8. 7. The carnall mind is Emnity against God for it is not subject to the Law of God neither indeed can be Phil. 3. 19 20. The Apostle makes an opposition between minding of earthly things and having of our Conversation in Heaven to shew that the former is a hinderance to the latter So also Col. 3. 2. Set your affection on things Above and not on things on Earth Gal. 5. 17. The Flesh lusteth against the Spirit c. and these two are contrary c. Use 1 Vse 1. See the cause that many are so little affected with things spirituall and heavenly viz. because they mind and affect earthly and carnall things over much Vse 2 Vse 2. See how dangerous a thing it is to have our hearts and minds too much affected with carnall and earthly things pleasing to corrupt Nature as with love and desire of earthly profits pleasures and contentments or with love of sin and desire of satisfying our sinful Lusts This cannot but be a main hinderance to us in the loving desiring and seeking after things spirituall and heavenly as in seeking God's Glory in doing his Will and in seeking our own Salvation with the means of it And the more we affect and savour of these carnall things the less we must needs savour of spirituall and heavenly Therefore take heed of this dangerous Sin of affecting loving and desiring of earthly and carnal things of this World c. Pray daily unto God to keep us from it and to mortifie these carnall Lusts in us Observ 4 Observ 4. See here a difference between such as are spirituall and such as are carnall between the regenerate and the unregenerate the former do savour the things of God that is spirituall and heavenly things they do chiefly mind and affect these things Contrà the latter sort do savour the things of men that is earthly and carnall things which are pleasing to corrupt Nature c. Peter so far as he was spirituall did savour the things of God but so far forth as he was carnall the things of Men as in this particular of disswading Christ from Suffering c. So that in one and the same person of Peter diversly considered we may take notice of this difference between the spirituall and carnall man Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh but they that are after the Spirit the things of the Spirit Joh. 3. 31. He that is of the Earth is Earthly and speaketh of the Earth Vse Use By this mark of difference we may examine our selves and come to know whether we be spirituall or carnall Look what things we most savour of look what things our hearts or minds run most upon and are most taken up withall ordinarily and daily
Salvation in that he appointed his own Son to be our Redeemer and Saviour yea gave this his Naturall Son unto Death yea to the most shamefull and cursed Death of the Cross to the end that we might be redeemed and saved Rom. 5. 8. God commendeth his love towards us in that while we were yet Sinners Christ dyed for us 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the World that we may live through him See Ephes 2. 7. This giving and sending of Christ to be our Saviour and that by his Death doth highly commend and set out the infinite love of God to us and doth plainly shew how dear and pretious our Salvation was unto him If Abraham shewed his great love to God in not sparing his own and onely son Isaac but being ready to Sacrifice him upon God's Commandment Gen. 22. how much greater love hath God himself shewed to us in not sparing his onely begotten Son for our sakes but giving him to Death for our sins c And so much the greater is this love of God to us if we consider how unworthy we were of it being his enemies by Nature c. Vse 1 Use 1. To draw our hearts to the true love of God who hath so loved us as to give his Son to redeem us c. And not only to love God but even with our chiefest love To love him above all things in the World preferring Him and his Glory above all and seeking his Glory above those things which are most dear and precious to us As our Salvation hath been dear and pretious to him so must his Glory be to us Be content to do or suffer any thing for his sake to part with any thing c. To this end labour to be truly sensible of his unspeakable love to us in Christ which he hath shewed in giving his own Son for our Salvation yea his onely Son yea his beloved Son as he is here also called c. Pray therefore unto God to shed the sense of his love abroad in our hearts as the Apostle speaketh and to make us feel it by Faith Then it will inflame our hearts with true love to God again and cause us to shew and express it by all possible means The true love of God will never kindle in our hearts of it self for we are by Nature most averse from it but it must come from God himself who is Love and the Fountain of it 1 Joh. 4. 19. We love him because he loved us first Vse 2 Vse 2. To stirr us up unto true thankfulness to God for this his unspeakable and infinite love shewed to us in giving Christ his own proper and naturall Son to be our Redeemer yea to suffer Death for our Redemption c. The greater this love of God is the greater measure of thankfulness must we endeavour to shew for the same And this thankfulness must not be onely in Word and Tongue but in Deed in and Truth Reall thankfulness expressed in our Lives by consecrating our Souls and Bodies wholly to the obedience of God's Will Rom. 12. 1. This is true thankfulness for the unspeakable love of God shewed in giving his own Son to be our Saviour Labour to shew such thankfulness all the dayes of our Life To this end often think of the greatness and incomprehensible measure of this Love of God to us Think of the unspeakable length breadth heighth and depth of it consider also how free and undeserved it was on our part how unworthy we were of it c. Use 3 Use 3. A forcible motive to us to love one another and earnestly to desire and seek the Salvation of each other 1 Joh. 4. 11. If God so loved us as to send his Son to be a propitiation for our Sins we ought also to love one another Seeing God hath so loved us and been so desirous and carefull of our Salvation as not to spare his own Son but to give him to Death for us how should this affect our hearts with love to our Brethren and cause us earnestly to desire to seek their Good and Salvation And to this end to be content and willing to part with that which is most dear and pretious to us in this World yea with our Lives if thereby we may procure and further the Salvation of our Brother's Soul 1 Joh. 3. 16. Hereby perceive we the love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren Labour to be sensible of God's love to us The more we feel his love to us in Christ the more shall we be affected to love our Brethren John the beloved Disciple writeth most of Love c. Mark 9. 7 8. This is my beloved Son c. Aug. 13. 1626. Observ 4 Observ 4. SEE here the greatness and fearfulnesse of our misery by Nature in regard of our Sins and the punishment due unto them in as much as Christ Jesus the Naturall Son of God was fain to come from Heaven and to take our Nature on him yea in our Nature to Dye and Suffer the Wrath of God for us that so we might be delivered from Sin and Condemnation This shews the greatness of our Naturall misery and difficulty of the work of our Redemption in that it could by no means be wrought but by the Incarnation and Death of the Son of God See 1 Pet. 1. 18 19. And Rom. 8. 3. Suppose one to have committed some grievous offence against an earthly King and that no person could appease the King's Wrath but his own Son yea that the Kings Son himself could not make satisfaction or deliver the Offender unless he will in his own person suffer the punishment due for the Offender Should we not think such an Offender to be in a wretched case and that his offence and crime were most hainous So here c. Use 1 Use 1. To humble us before God in the sense of our Naturall misery by reason of our Sins and the curse of God due unto them and to break our hearts with godly sorrow for the same To this end often think of the greatness of our misery from which we could by no means be delivered but by the Death and Sufferings of Christ the Son of God Think of the hainousnesse and foulnesse of our Sins for which we could by no means be purged but by the precious Blood of the Son of God no other Fountain to cleanse us from it No Sacrifice to appease God's Wrath but the offering up of Christ himself the Son of God in his Death Neither thousands of Rams nor ten thousands of Rivers of Oyl c. Mich. 6. 7. Vse 2 Use 2. To stirr up such unto a great measure of Thankfulness who know and feel themselves delivered from that fearfull misery and that by such a means c. Now follows the second
he were now upon Earth As it is said Luke 16. ult That such as would not hear Moses and the Prophets neither would they be perswaded though one should rise from the Dead to teach them So here c. Vse 2 Vse 2. To exhort and stirr us up to the conscionable practice of this duty of hearing Christ speaking to us and teaching us by his Word and Ministers To this end search the Scriptures diligently by private reading and come duly and constantly to the publike Ministery of the Word c. Motives hereunto 1. God's Commandment enjoyning us to hear his Son Christ ut supra 2. Consider the fearfull Judgment threatned against all such as refuse to hear Christ Deut. 18. 18 19. I will raise them up a Prophet c. And whosoever will not hearken to my words which he shall speak in my Name I will require it of him Acts 3. 23. Every Soul which will not hear that Prophet shall be destroyed from among the People 3. It is the property of Christ's true Disciples and Followers to hear Him and his Word Joh. 10. 27. My Sheep hear my Voyce And Joh. 8. 47. He that is of God heareth God's Word c. Of the second That it is the Duty of Christians not onely to hear Christ teaching them by his Word and Ministers but also to yield due obedience to his Doctrine they must not onely be outward Hearers but obedient Hearers of Christ This is proved not onely by those places before alledged for confirmation of the former Point in which by outward hearing obedience also is implyed but also by other places of Scripture more plain and express to this purpose Matth. 7. 24. Whosoever heareth these Sayings of mine and doth them I will liken him to a wise man who built his House upon a Rock c. Luke 8. 15. Those Hearers of the Word which are resembled by the good Ground are such as with an honest and good heart having heard the Word keep it and bring forth fruit with patience Reas 1 Reas 1. Obedience is the end of all outward hearing and knowledge Deut. 5. 1. Hear O Israel the Statutes and Judgments which I speak in your cars this Day that ye may keep and do them Reas 2 Reas 2. The promise of Blessedness is made not to such as hear Christ's Word and Doctrine but to such as yield true obedience to the same Joh. 13. 17. If ye know these things happy are ye if ye do them Luke 11. 28. Blessed are they that hear the Word of God and keep it Now in this obedience to Christ's Doctrine some speciall properties are required 1. It must come from Faith believing that our persons are accepted in Christ c. Hebr. 11. 6. Rom. 16. 26. 2. It must be the obedience of the whole Man both inward and outward 1. Inward of the heart which stands in believing and embracing the Doctrine of Christ and in submitting our inward Man to it viz. Our Minds Wills Affections Conscience Rom. 6. 17. Ye have obeyed from the heart that Form of Doctrine which was delivered to you 2. Outward Obedience standing in a conformity of the outward Man and of all our outward carriage to the Doctrine and Teaching of Christ 3. It must be Universal not to some but to all parts of the Doctrine of Christ taught us in his Word and by the Ministers of it Act. 3. 22. Him shall ye hear in all things what soever he shall say unto you Though our Obedience cannot be entire and perfect in this life in regard of the measure and degree of it yet in regard of the parts of it it must be entire 4. It must be constant extending it self to the whole course of our lives Not for a time onely or now and then by fitts not to be measured by one or two good Actions but by the constant course of our life Joh. 8. 31. If ye continue in my Word then are ye my Disciples indeed Use 1 Use 1. To reprove such as are outward Hearers of Christ's Word and Doctrine but make little or no Conscience to yield Obedience to the same There are many such who give Christ and his Ministers the hearing and this is all for in life and practice they do as they list walking after their Lusts and going on in their old Sins without Reformation like those Ezek. 33. 31. who came and sate before the Propher and heard his words but would not do them for their heart went after Covetousness Many live quite contrary to that which is taught them by Christ in his Word as if they knew a better way to Heaven Others yield some kind of Obedience to Christ's Doctrine but not such as they ought no true and sincere Obedience Some yield outward Obedience in their Words Actions and outward Behaviour but no true inward subjection of Heart Mind and Conscience They obey not from the heart but onely shew some outward conformity to the Word of Christ which is gross Hypocrisy and hateful to Christ Others obey Christ in some things but not in all parts of his Word like Herod So far as this Obedience will stand with their carnal Lusts and with their worldly profits and pleasures they are content to yield it but when the Word of Christ doth cross them or cut them short in those things which they so much affect here they withdraw their Obedience Others yield Obedience to the Doctrine of Christ for a time but are not constant therein They begin a good course but hold not out in it They begin in the Spirit and end in the Flesh Such there be too many who having for a time made shew of Obedience to the Word of Christ afterwards fall away and embrace this World with Demas c. Like the stony ground they receive the Word of Christ with joy at the first and bring forth fruit for a time but because they have no root they fall away Thus among many that are outward Hearers of Christ and his Doctrine how few do yield true Obedience to it Now what are such the better for their outward Hearing of Christ Nothing at all They reap no true good by it They are never the nearer to Salvation Their estate before God never the better nay it is the worse because the more means of Teaching they have had if they be not answerable in Obedience the greater is their sin and condemnation Joh. 15. 22. Think of it thou that art an outward Hearer of Christ's Word and hast perhaps been so for a long time but makest no conscience of yielding true Obedience to it Thou mayest for all this be a gross Hypocrite yea a reprobate Judas was an outward Hearer of Christ and yet went to Hell So Luke 13. 25 26. Many of those in whose streets Christ hath preached shall be shut out of Heaven at the last day Vse 2 Use 2. To exhort and stir us up not to rest in outward hearing of Christ's Doctrine
in two things 1. His earnestness in that it is said He cryed out 2. His great Humiliation in himself testified by his tears or weeping 3. The matter of his Prayer consisting of two parts 1. A Profession of his Faith in Christ Lord I believe 2. A Petition or Request unto Christ to help his Unbelief Of the first The time Straightway This shews his readiness and forwardness to express and testify his Faith by this Prayer therefore he delayeth no time but presently upon our Saviour's words requiring Faith of him he takes occasion both to profess his Faith and to pray for encrease of it Observ Observ True Faith causeth those in whom it is to be ready and forward in the duty of Prayer and seeking to God upon all occasions omitting no opportunity of putting up their sutes to God especially in time of trouble and distress So here the Father of this possessed Child having Faith in his heart was thereby stirred up to be thus forward to make this earnest Prayer unto Christ so soon as ever our Saviour did give him occasion so to do Straightway he cryed unto him c. And as here he was forward to pray for himself so we have heard before how forward he was to make sute unto Christ for his afflicted Child and that not onely once but he renewed his sute again for him with greater earnestness Ver. 22. It was his Faith though as yet but weak that stirred him up to this readiness and forwardness to pray and seek to Christ both for himself and for his Child in this time of his distress So David Psal 116. 10. I believed therefore did I speak I was greatly afflicted c. His Faith stirred him up to pray in his troubles So 2 Chron. 20. 6. this moved Jehosaphat to be so forward to pray unto God in time of his distress because he did by Faith rest upon God for help and deliverance as appeareth Ver. 12. Use Use By this we may examine and try what true Faith is in our hearts Look whether we be ready and forward on all occasions to pray to God in our necessities especially in time of trouble If it be so this argues Faith in our hearts which stirreth us up hereunto but if we be negligent in Prayer especially in time of our Affliction this argues want or great Weakness of Faith Therefore think it not enough to profess that thou hast Faith to believe God's Power and Goodness toward thee and to rest on his Promises but shew it by forwardness on all occasions to seek to him in Prayer A Child that is perswaded of his Father's Love will seek to him c. So here Faith in the heart opens the mouth in Prayer Now followeth the manner of his praying with fervency and earnestness He cryed out viz. With a loud Voice Now by this he expressed the inward vehemency and earnestness of his heart and affections in this his Prayer Observ Observ One property required in true Prayer is that it ought to be earnest and expressed by outward Signs and Testimonies thereof as occasion is offered as by lifting up the Voice or Hands c. Jam. 5. 16. The effectuall fervent Prayer of a Righteous man availeth much Such have the Prayers of the Saints used to be as here of this Father of the lunatick Child So of Moses Exod. 14. 15. Why criest thou unto me Of David who often in the Psalms mentions his crying unto God by Prayer shewing his vehemency and earnestness therein Psal 18. 6. In my distress I called upon the Lord and cried unto my God So the Prayer of Hannah 1 Sam. 1. 15. she saith she had powred out her Soul before the Lord. Our Saviour Christ Heb. 5. 7. with strong Cries c. Now to the end our Prayers may be â—ervent three things especially are required 1. A lively sense and feeling of our wants and miseries 2. From this feeling of our wants must arise in our hearts an earnest and vehement desire and longing to have our wants supplied and to obtain the things we ask of God Rom. 8. 26. The Spirit maketh requests for us with groanings or sighs not to be uttered This hath made the Saints of God to pray so â—ervently even the sense of their wants causing in them a vehement desire to obtain the things which they prayed for as David in the 51. Psalm feeling his sins and the want of pardon earnestly desiring it prayeth most earnestly for the same 3. To make our Prayers â—ervent there is required perseverance and continuance in the Duty or Exercise of Prayer not fainting or giving over our Sutes and Supplications too soon for he that presently giveth over is not â—ervent in Prayer We must therefore hold out constantly in the duty not onely praying but solliciting and importuning the Lord again and again in our Prayers for those things we desire especially for great and extraordinary Mercies and Blessings Luke 18. 1. Our Saviour spake a Parable to them that men ought alwayes to pray and not â—aint c. Eph. 6. 18. Pray alwayes and watch unto it with all perseverance c See Isa 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a Praise in the Earth Use 1 Use 1. This condemneth the cold and negligent Prayers of many being made without any such â—ervency of heart as should be in them Many make but a Lip-labour of this Duty using words of Prayer without any true feeling of their Wants or earnest desire to have them supplied yea there are many which do not so much as understand the words which themselves use in Prayer much less do they pray with any true feeling or earnest affection of heart Others pray with some feeling and desire of that they ask but it is very cold and negligent Others do too soon â—aint and give over their Sutes unto God they pray now and then for a short fitt or so but are not instant or importunate with the Lord. It is no mervail if such cold and sleight Prayers do prevail little or nothing at all with the Lord Such cold Suiters must not look to speed in the Court of Heaven How should God be affected with thy Prayers when thou thy self art so little affected with them How should the Lord regard thy Prayers when thou thy self dost so little regard them Use 2 Use 2. To stir us up to labour for this â—ervency of Heart and Affections in Prayer And to this end let us strive for a true inward feeling of our Wants and Miseries and for an earnest desire after the things we ask of God This will make us pray â—ervently and earnestly unto the Lord. This will make us not onely to call upon God but even to cry unto him not so much with the Voice of our Mouth as of our Heart This will also cause us to persevere and hold out in our Prayers being instant
the Son c. seeing this sending doth imply a superiority of power c. Now there is no superiority or inferiority of Power or Authority amongst the persons in the Trinity but they are all equall Answ Answ 1. Câ—râ—st is to be considered of us two wayes 1. As he is God in respect of his Divine nature and essence and so he is equall with God the Father 2. As he is Mediatour as God incarnate or made man and in respect of his Office now thus he is inferiour unto the Father and that by voluntary submission of himself to take on him this Office and thus he â—s said to be sent of God the Father 2. The Calling or sending of Christ to be Mediator is the joynt action of all the three persons alâ—hough it is in Scripture attributed to God the Father as being the first person in order of beeing and of working Observ 1 Observ 1. That the love and honour that is shewed unto Gods Messengers which are sent of him unto us is shewed unto God himself Therefore our Saviour here sayes That whosoever should receive him that is shâ—w love and respect to him while he lived on earth the same should be accounted to receive and honour God the Father who sent him into the World Now that which Christ here speaketh of himself as he was a Messenger sent from God into the World the same is true of all other Messengers of God which he sendeth unto us that look what love and respect or honour we shew to them the same we shew to God himself who sends them unto us Joh. 13. 20. Verily verily I say unto you he that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Use Use See then how carefull we should be to shew all due love and respect to Gods Messengers and Ministers sent unto us to do his Message that is to teach and reveal his will unto us seeing the love and honour we shew to them is shewed unto God himself who sends them and so doth the Lord himself accept and take it As on the contrary he takes it as a dishonour to himself when his Messengers and Ministers are either hated or dishonoured and despised Luke 10. 16. He that despiseth you despiseth me c. Take heed therefore of this reigning sin of these times and on the contrary remember and think often of that exhortation of the Apostle 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake and be at Peace among your selves Observ 2 Observ 2. That Christ Jesus our Saviour did not take upon him the Office of a Mediator of himself without a Calling but he waâ— Called and appointed thereunto of God the Father he was sent of his Heavenly Father into the World to execute that Office Joh. 6. 27. Him hath God the Father Sealed that is appointed him to the Office of a Mediator Hebr. 5. 5. Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Joh. 8. 42. I proceeded forth and came from God neither came I of my self but he sent me Use 1 Use 1. This teacheth us herein to follow Christ's example not thrusting our selves into any Office Calling or Action whatsoever without a lawfull Calling and warrant from God himself but first to be assured in our Consciences that we are thereunto designed and appointed of God And this assurance must be in two things 1. That the Calling Office or Action which we take upon us be in it self lawfull and good 2. That we are thereunto lawfully Called and appointed being qualified and fitted of God in some measure with gifts for the same Especially this is true of those Callings and Offices that are most weighty and important as the Calling of the Ministry that none ought to enter into it without warrant from God that is untill he find himself in some measure furnished with Gifts fit for that Calling that so he may have the seal of his Calling in his own Conscience c. Then shall he be able to perform the Duties of that Calling with comfort and to go therein with courage and constancy notwithstanding all difficulties and troubles and dangers c. He may look for Gods Protection c. So in every other Calling Psal 91. 11. Use 2 Vse 2. Hence gather that God cannot but accept and be well pleased with all that Christ did and suffered for us as Mediator and in the work of our Redemtion in that he did and suffered nothing but by speciall Calling and appointment from God his Father who Ordained and sent him into the World for this end to work our Redemption by dying and suffering for us which being so God could not but accept well of his death and sufferings as a satisfaction for our sins which is matter of great comfort to us c. See before upon ver 12. of this Chapter Observ 3 Observ 3. The great and unspeakable love of God towards us and care of our Salvation in that he Called and sent his Son Christ Jesus into the Word to be our Mediator and to work the work of our Redemption 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely Begotten Son into the World that we might live through him This Calling and sending of Christ to be our Mediator and Redeemer doth exceedingly commend the love of God towards us especially if we consider that he Ordained him to this Office from everlasting before the Foundation of the World even before we had sinned or had Beeing he provided a remedy for us against sin to deliver us from it and that such a remedy as this even the sending of his own and onely Son to dye for us and that when we were sinners being so far from desiring or deserving this love that we were his enemies All this considered together how doth it set out the greatness and infiniteness of Gods love unto us and his most earnest care and desire of our Salvation and that we should not perish in our sins and it shews the truth of that which the Lord himself professeth of himself Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that he turn from his way and live c. Use 1 Use 1. To work in us true love to God again who hath so loved us and shewed his love in sending his own Son to redeem us being lost and being his enemies c. If this be duely considered it cannot chuse but draw our hearts to love the Lord again and that not with an idle or barren love but as his love was fruitfull to us so it being felt in our hearts it will cause us to shew our true
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
never so dear to thee thou must suffer as it were the cutting off thy hand foot c. Which being so that the practice of Christianity is so hard difficult and painfull it must not discourage any from setting about it but on the contrary encourage every one to labour and take pains about it Use 3 Use 3. For Exhortation To stir us up to the conscionable practice of this duty viz. to labour and strive to cut off and separate from our selves those things which are most near and dear to us in this world so far forth as they are or may be occasions of sin unto us First and principally let us labour in resisting and mortifying those sinful lusts and affections of our hearts which are most natural and most delightful and pleasing to us and which we are so loth to part with Use all means to cut off this near and dear occasion and cause of sin Pray unto God by the power of his Spirit to mortifie and crucifie in us these sinful lusts which are so dear to us and use all other means to resist and subdue them more and more to cut off those hands and feet of thy corrupt heart and to pluck out this eye of thy heart that it offend thee not So also thou must make conscience to cut off and separate from thee all outward occasions of sin which are never so dear to thee though as dear as thy hand foot yea as thy right hand c. And though it be as painful or grievous to thee to part with them as to part with thy right hand or right eye c. yet must thou rather part with them and utterly reject and forsake them than be occasioned by them to sin against God or to be hindered in obedience to his Will In this case thou must part with all profits and pleasures of this life though never so sweet unto thee Thou must resist even unto blood in striving against sin c. And to this end labour and pray for grace to deny thy self and thy corrupt Nature and all that is near or dear to thee in this world else thou wilt never be able to part with these as thou must do c. Vse 4 Use 4. If we must remove and separate from us those things which are so near and dear to us in this world and so necessary and useful to us as our hands feet eyes if they be occasions of sin to us then much more ought we to be willing to part with such things as are lesse dear to us and lesse necessary and useful c. such as we may better spare and be without as superfluous profits pleasures c. Observ 3 Observ 3. The practice of Mortification in resisting and refraining sin and the occasions of it is not an easie work but hard difficult and painful Compared here to the cutting off of a member of the body c. not done without great pain and grief called crucifying of the flesh dying to sinne circumcising of the heart c. Use 1 Use 1. See the cause why so few true mortified Christians are to be found so few truly dead to sin having the power of sinful lusts killed and crucified in them and shewing it in life by refraining sin and the occasions of it It is because it is so hard difficult and painfull a matter c. so contrary to Nature c. Use 2 Use 2. See the folly of such as think it easie to refrain sin and occasions and to resist their own lusts c. they think they can do this at any time when they will Therefore they defer Repentance c. But take heed of this for thou wilt not find it easie when it comes to point of practice but most hard and painful and even as the cutting off thy right hand c. Therefore set about it speedily The sooner the better and more easie to be done c. Mark 9. 43. It is better for thee to enter into life maimed c. Nov. 18. 1627. NOw followeth the second thing contained in the words viz. The reason of the Admonition whereby our Saviour inforceth it in these words It is better for thee to enter into life maimed c. The Reason is twofold or hath two branches The first is taken from the benefit and good that will come unto a Christian by cutting off and avoiding occasions of sin This will be a means to further him to the attainment of life everlasting the greatnesse of which benefit is amplified by comparison to the lesser good or benefit of enjoying those things which are dear to us in this life Better to enter into life maymed halt or having but one eye than to enjoy both hands feet c. and to come short of eternal life The second is taken from the contrary evil and danger which is like to ensue if a Christian be not careful to cut off such occasionâ— of sin in that by this means he shall be in danger of going to Hell after this life the greatnesse of which evil and danger is set forth by comparison to the lesser evill of being deprived of such things as are dear to us in this life Better it is to be maymed halt c. than to go to Hell that is it is a lesse evil to loâ—e or be deprived of such things as are as dear to us in this life as our hands feet c. than to go to Hell c. See the meaning of the words before explained Now follow the Instructions 1. From the first branch of the Reason Better to enter into life c. Observ 1 Observ 1. There is an eternal life and state of glory to be enjoyed by the Saints of God after this life in heaven This is presupposed here And it is an Article of our faith c. Vide infrà post 3. Observ Observ 2 Observ 2. The great benefit and good that cometh of being careful to keep our selves from sin and the occasions of it in that it is a means to further us toward the attainment of eternal life and salvation in God's Heavenly Kingdom Our Saviour doth upon this ground warn every Christian here to take heed of the occasions of sin because it is better by so doing to enter into life or into the Kingdom of Heaven as it is Verâ—e 47. than by not doing it to be in danger of Hell-fire Whereby he plainly implyeth That this carefull shunning of sin and avoiding occasions of it is a means to further Christians to the attainment of life eternal in God's heavenly Kingdom Though we do not by refraining sin or the occasions of it merit eternal life yet this is one means appointed of God whereby we are to come to eternal life viz. by a conscionable care to keep our selves from sin and the occasions of it Rom. 8. 13. If through the Spirit ye mortifie the deeds of the body ye shall live 1 Pet. 3. 10. He that will love life
or chiefly to the poorer and meaner sort and that few or none of the greater sort are Converted or Called by it he is not to be troubled or discouraged at all hereat but to go on chearfully in his Ministry being glad and thankfull to God for the fruit of his labours in the poorer sort though he see little or none at all in those of higher place or degree Vse 2 Vse 2. See that poverty and meannesse in the World is no hinderance to Religion or to the imbracing of the Gospell and so no means to keep such from the Kingdome of Heaven but a furtherance rather which is matter of comfort to the poorer sort not to be discouraged with their Poverty nor to be discontented or out of love with their estate c. Vse 3 Use 3. See how little cause there is for Christians to affect or seek after worldly greatnesse honour or high places seeing these are no help at all but rather a hinderance to men in imbracing the Gospel and in profiting by the Ministry of it Great places have great temptations and snares accompanying them whereby they are apt to be intangled and hindered in receiving the Gospell and profiting by the Ministry of it from which snares and impediments the meaner sort are much more free 1 Tim. 6. 9. They that will be Rich fall into temptation and a snare c. So also they that will be honourable or men of great place or account in the World c. Which therefore should move us not to affect greatnesse in the World but rather a moderate and mean estate and to content our selves herewith Use 4 Use 4. To humble great men of the World and pull down their Pride teaching them to deny themselves and their worldly wealth honour greatnesse c. Observ 2 Observ 2. In that these Pharisees who by their great place Calling and accompt which they were in amongst the Jews should have bin most forward to favour countenance and defend Christ and his Doctrine they on the contrary were most forward here to shew envy and malice against him by tempting him with this intricate question that so they might ensnare him and so confound and disgrace him Hence we learn that such as for their high places Calling and Dignity in the Church should be the greatest friends and favourers of Christ and the Gospell they are oftentimes the greatest and most dangerous enemies of both See before chap. 7. ver 1. Of the second the question it self Is it lawfull for a man c. They do not mean whether it were lawfull to do this at all or in any case for in the case of Adultery the matter was clear that it was lawfull and our Saviour had before taught as much Matth. 5. 32. whereof it is likely they were not ignorant But the meaning of their question is whether it were lawfull for a man to put away his Wife for any other cause or causes besides that of Adultery and especially whether it were lawfull to do this for those common and ordinary causes of dislike and haâ—red for which the corrupt custome of the Jews was in those times to put away their Wives as may appear Matth. 5. 32. where our Saviour condemneth that practice Now to this corrupt custome and practice then in use the Pharisees do here allude as may more plainly appear Matth. 19. 3. whether the question is thus propounded Where it were lawfull for a man to put away his Wife for every cause That is for every such common and ordinary cause or occasion of haâ—red dislike or discontentment conceived against her as the manner of the Jews was then to do where we may see how far these Hypocritical Pharisees were swayed in their Judgment by that corrupt custome of the times wherein they lived in that by this means they were brought to make a question of this matter which was in it self so gross and absurd that they might well have bin ashamed to make any question at all of it It may also be gathered from ver 11. that in this question there was another included viz. whether after Divorce the Husband might marry with another Wife although this is not expressed by them Observ 1 Observ 1. That gross Hypocrites and such as have no truth of Religion in them but are enemies of it may be and are forward sometimes to ask questions about matters of Religion such as have no good Conscience in themselves may be ready to put questions and cases of Conscience to others So these Pharisees to our Saviour here and so at other times Matth. 22. 17. they asked his Opinion Whether it were lawfull to pay Tribute to Caesar or not And ver 23. The profane Sadduces came and asked him Whose Wife that Woman should be in the Resurrection who had bin married to seven brethren successively one after another And ver 35. one of the Scribes asked him Which was the great Commandment of the Law See Joh. 1. 19. Use Use See by this that although it is in it self a good and commendable thing in Christians to be forward in moving questions about matters of Religion so that they be necessary and profitable questions yet this is no infallible mark of a good or sound Christian for even gross Hypocrites may do it and do oftentimes Therefore let none please themselves too much in this custome or practice of a king questions of the Ministers of God or others touching matters of Religion but look with what mind and affection thou dost propound or move such questions or cases of Conscience whether with an humble and teachable mind desirous to learn and to rest in such true and sound answers as are given thee out of the Word of God Look at the intent and purpose of thy heart in moving such questions whether thou do sincerely aim at the â—lory of God and Spiritual edification of thy self and others in the sound knowledg of Gods will and Conscionable obedience to the same If if be so thou mayest have comfort by this thy forwardness to ask questions touching Religion and cases of Conscience and not otherwise Observ 2 Observ â— That the common custome of the times in any sin or unlawfull practice doth bring men at length to make question of the lawfulness of those things whereof no question ought to be made yea to think such sins to be no sins c. So here the corrupt custome of the Jews in this unlawfull practice of putting away their Wives for every small occasion of dislike did bring them at length to make question of the lawfulness of this practice yea to think it lawful and therefore these Pharisees come and move this question to our Saviour and they so move it as that they seem in their Judgment to incline as no doubt but they did unto the common Custome and practice then in use Therefore Matth. 19. 7. they urge our Saviour with the Authority of Moses for the justifying of this
Precept or Commandment Further touching this Law of Moses here mentioned and set down Deut. 24. 1. some questions are to be resolved Quest 1 Quest 1. Wherefore Moses or rather the Lord himself by Moses did by this Law tolerate or permit Divorcement of the Wife in the forenamed case of dislike or hatred conceived against her Answ Answ Not thereby to allow or approve of such Divorces for it was against the first institution of Marriage as our Saviour afterwards sheweth in ver 6 7 8. but for the preventing of a greater evill or mischief viz. the hard and cruell dealing of Husbands with their Wives as the times then were amongst the Jews For such was the cruelty and hard-heartednesse of the Jewish Husbands against their Wives as some do affirm that when once they had conceived hatred against them they would rather do them any hurt or mischief yea though it were to the wilfull murthering of them then they would live with them And this may be gathered from the words of our Saviour himself in the verse following where he saith That it was for the hardnesse of the Jews hearts that Moses did give them that Law or Precept Quest 2 Quest 2. What kind of Law was this of Moses touching Divorcement Answ Answ It was no Morall or perpetual Law to continue in force for ever at least not in regard of all the circumstances of it but it was onely a Judicial Civil or Politick Law given onely for the good and convenient ordering of the Common-wealth of the Jews and that for a time onely that is to say untill the time of Reformation as it is called Hebr. 9. 10. which was after the comming of Christ in the flesh and therefore we see that our Saviour at his comming though he did not quite abrogate this Law in regard of the substance and equity of it yet he did correct and amend it or at least open and explain the true scope and meaning of it further then ever it was before opened by teaching it not to be an absolute allowance of Divorcement in such cases of dislike and hatred conceived against the Wife but onely a permission of it for a time in regard of the hard-heartednesse of the Jews and withall by shewing expresly the unlawfulness of such Divorces as he doth afterward as we shall hear ver 9-11 of this Chapter Quest 3 Quest 3. Wherefore was the Husband commanded to give a writing or Bill of Divorcement to his Wife before he put her away Answ Answ It is most likely that the principal causes were these 1. That by this Bill of Divorcement the Wife being the innocent party might be saved harmless from being too much wronged and abused by her Husband For she having the Bill of her Divorcement to shew this was a testimony for her innocency and besides by it she being cleared from her former Husband was at liberty by this toleration before men to marry with another as the words of the Law do shew Deut. 24. 2. 2. That this might be a means to bridle and restrain such rigorous Husbands from that unlawfull practice of putting away their Wives in such cases when as they could not do it without giving them a Bill of Divorcement which would also be a perpetual testimony both against themselves to shew their hard dealing and for their Wives to clear their innocency See Esay 50. 1. So much in way of clearing these words of the Pharisees here alledging the Law of Moses touching Divorces Where 1. Consider the persons alledging this Law the Pharisees They said c. 2. Their corrupt manner and end of alledging it to justify unlawfull Divorces 3. The Law it self Observ Of the first Observ That groâ—s Hypocrites and profane or wicked men may have knowledg in the Scriptures and be able to alledg the same readily So these Pharisees here they had literal knowledg in the Law of Moses and could readily cite places out of the books of Moses So at other times as Joh. 8. 5. they alledg the Law of stoning such to death who were taken in Adultery So the profane Sadduces who denyed the Resuâ—rection and held there was neither Angell nor Spirit Act. 23. yet could alledg Scripture Matth. 22. 24. yea the Devill himself Matth. 4. Use Use Teacheth us not to rest contented with the literal knowledg of the Scriptures but withall to labour for the true understanding of the sense and meaning of the Scriptures and especially for Sanctified hearts to imbrace and yield obedience to the Word of God else we go no further then Hypocrites and Reprobates who may have great knowledg in the Letter and History of the Scripture yea they may also understand the meaning of them in a great measure yea further they may have some taste in their affections of the sweetness of God's Word and yet be but Hypocrites and Reprobates Hebr. 6. 5. Therefore above all labour for the true sanctifying and saving knowledg of the Word of God with a true feeling of the power and vertue thereof renewing and changing our hearts If this be not in thee thou mayest perish and go to Hell with all thy literal or speculative knowledg of the Scriptures If it be onely in thy head and not truely rooted in thy heart c. Of the second It is the property and manner of Hypocrites and wicked men to alledg Scripture for the justification of sin and unlawfull practices and to this end to pervert the true sense and meaning of the Scripture So these Pharisees here do alledg this Law of Moses out of Deut. 24. to justify unlawful Divoâ—ces for small and light causes then in use amongst the Jews and to this end the better to colour over the matter and to hide the true meaning of the Law they alledg the words of it in a perplexed and confused manner sometimes calling the whole Law a permission which was not so but in part an express Commandment namely in respect of the Bill of Divorcement to be given unto the Wife and sometimes calling it a Commandment as Matth. 19. 7. whereas it was in part a permission or toleration onely viz. in regard of the Divorces themselves And this hath bin an usual practice of wicked men in all ages to alledg Scripture in defence of sin both of their own sins and of the sins of others in the times wherein they lived and to this end to pervert the true sense of the Scriptures alledged by â—hem Thus all profane Hereticks which have bin both in ancient and latter times have alledged Scripture in defence of their wicked Heresies perverting the Scripture to that end So the Arrâ—ans Pelagians Manichees c. in old time So at this day the Papisâ—s Anabaptists and such like So amongst our selves there are to be found now adayes such profane men who are ready to alledg Scripture in excuse and defence of their own and others sins perverting and wresting such Scriptures to this wicked end So our
Marriages are first made in heaven See this also in the marriage between Boaz and Ruth Here note That when we say God is the Author of the marriage-union this is to be understood only of the union between such persons as are lawfully and rightly joyned in marriage according to Gods Ordinance at least in regard of the substance of that which God in his Word requireth in a lawfull marriage For otherwise if any be joyned in marriage in unlawful manner or by unlawful means as without consent of Parents or with such as are within the degrees of kindred forbidden Levit. 18. or by any other unlawful means God doth not joyn them together But in all lawful marriages it is God that doth joyn man and wife together Vse 1 Use 1. See by this the dignity of the married estate in that God himself is the Author and efficient cause of it and of that near union which is between man and wife in that estate But of this before Verse 6. Vse 2 Use 2. See how great a sin it is for any to break or dissolve this union between man and wife or to give cause or occasion hereunto as by the foul sin of adultery or by ministring matter of strife and debate between man and wife whether this be done by the married couple themselves or by others This is to divide those whom God himself hath joyned and so to sin directly against the Ordinance of God Let every one therefore take heed they be not guilty of this sin Use 3 Use 3. Seeing it is God that joyneth man and wife in the married estate This should teach married couples to look at God's hand and providence in their marriage and in the uniting and joyning of them therein often considering and remembring who it was that brought them together at first and drew their affections one to the other and gave success to the means used for the accomplishment of the Matrimoniall conjunction between them that so this consideration may be a means more and more to unite their hearts in true marriage love and to cause them to shew their love by all fruits of it as by bearing with each others infirmities c. and by doing all Marriage-duties one to the other more conscionably To this end they are often to remember that they were not joyned together by chance c. Use 4 Vse 4. See how fit for such as intend and desire to enter into the married estate first to seek unto God by prayer both that he may direct them to such parties as are fit for them to be joyned with in marriage as also that he may unite their affections c. So Abraham's servant Gen. 24. 12. Prov. 19. 14. A prudent wife is from the Lord So is a prudent husband also Use 5 Use 5. This may comfort married persons against the troubles incident to the married estate In that he who hath joyned them together in that estate and called them to it will enable them to bear and go thorow the troubles and difficulties of it and not only so but sanctifie all unto them causing them to work for their spiritual good and to further them to heaven which should therefore cause them with patience contentedness and chearfulness to bear those troubles c. Doctr. 2 Doct. 2. That it is not in the power of man to untye or dissolve that union which God hath made betwixt man and wife in the married estate Our Saviour here gives a general Precept and warning that no man should presume to do it to shew that it is not in mans power only God himself who maketh this union can dissolve it either by the death of one or both of the married parties or in the case of adultery by giving liberty to the innocent party to be separated from the other by divorce and to marry with another Vse Use To confute the Papists teaching That it is in the power of the Church that is of the Pope as they mean it to dissolve the marriage bond betwixt man and wife in some cases and that out of the case of adultery for in that case they hold that the marriage bond is not dissolved As for example If the husband or the wife after marriage do make a religious Vow as they call it that is to say a Vow of perpetuall continency or that they will live a Monastical life in this case they hold That by reason of such a Vow made the Church or the Pope hath power to make void the marriage bond between husband and wife Vide Concil Trident. Sess 24. Can. 4. et 6. Herein the Pope discovereth himself to be that Antichrist foretold by the Apostle 2 Thess 2. 4. not only in equalling himself with God but exalting himself above God For God hath not any where in his Word dispensed with the separation of man and wife and dissolution of the marriage bond except in the case of adultery but the Pope doth dispense with it for other causes and not for adultery See how contrary he is to God Vide Bellarm. de Monachis lib. 2. c. 38. Doctr. 3 Doctr. 3. In that our Saviour speaks generally here not only of man and wife but of all other persons and things which God hath joyned together that man ought not to separate them hence we learn That it is a sin not only to separate man and wife being joyned of God in the married estate but also to separate any other persons or things whatsoever which God hath appointed to be joyned together For example It is a sin in any to separate between Christian brethren or friends c. by causing strife and debate between them One of the seven things which God in speciall manner hateth Prov. 6. 19. Him that soweth discord among brethren So also it is a sin to separate any of those things which God hath joyned and will have to be joyned together For this is to transgress the general Rule and Precept here delivered by our Saviour That what God hath joyned man may not put asunder Now there are many who are guilty of this sin of separating the things which God hath joyned 1. The Papists in separating the God head from the Manhood of Christ in the Office of Mediation holding him to be Mediator only according to his humane nature c. Also in separating the bread from the wine in the Lords Supper 2. Many also among our selves in our own Church do sin against this Rule of our Saviour For example Such as do separate good works and holy life from the profession of faith which God hath joyned Contrà Jam. 2. Such as separate Justification from Sanctification or forgiveness of sins from repentance which God hath joyned perswading themselves that their sins are forgiven and themselves justified though they live in sin c. Such also as do separate refraining of evil from doing of good in the practice of repentance Contra Rom. 12. 9. Such as do
separate the duties of the first Table of the Commandements from duties of the second Table Piety from Charity and Justice Or on the contrary whereas God hath joyned both together in which respect the whole Law is said to be copulative c. Such also who do separate one part of the religious worship of God from the other as the outward worship from the inward drawing near to God with lips and hearts being far off c. or publick Prayers from the Ministery of the Word in sanctifying the Sabbath Also such as separate understanding from affection in performance of religious duties such as separate the tongue from the heart in speaking either to God or men Such as separate duties of their general Calling from duties of their particular Calling Or on the contrary such as separate Religion and Piety from Civility and Courtesie in carriage Such as separate Riches from Liberality and Bounty to the poor c. Contra 1 Tim. 6. 18. All these and the like do offend against this Precept and Rule of our Saviour Which must move us to look to our selves that we be not guilty of this sin of dividing those things which God hath joyned but that on the contrary we be careful to maintain and keep that union which God hath made and appointed to be between all such persons and things as he hath by his Ordinance joyned together Mark 10. 10 11 12. And in the house his Disciples asked him again of the same matter c. Mar. 23. 1627. HItherto we have heard the publike Disputation of our Saviour with the Pharisees touching the matter of divorcement from the second Verse unto this place Now followeth his private Conference with his Disciples in which he instructeth them further in the same matter in the Verses now read Observ Observ That whereas he is contented only to answer and confute the obstinate Pharisees in publike he doth afterwards in private more fully and plainly instruct his Disciples in the truth of this matter as may appear by comparing this place with Matth. 19. 10 11. The reason whereof was because the disciples were teachable and desirous to learn of him whereas the Pharisees were wilfully ignorant Whence we may gather That Christ is most ready and forward to teach and instruct those in the knowledg of his Will who are most teachable and desirous to learn of him Therefore whereas he used in his publike teaching sometimes purposely to hide his doctrine from the obstinate Pharisees speaking to them in Parables that hearing they might hear and not understand c. On the other side he used afterward in private more plainly fully and plentifully to instruct his disciples opening all his treasures of heavenly doctrine to them So Matth. 13. 11. It is given to you to know the mysteries of the Kingdom of heaven but to them it is not given Therefore also Verse 18. he bids them hear the Exposition of the Parable of the Sower His Disciples being more teachable and forward to learn than others he was more forward to teach them than others and therefore did teach them many things in private which he did not open and reveal to others See before Chap. 9. 28 29. And how forward our Saviour was to teach such as were teachable we may see also in other examples as of the woman of Samaria Joh. 4. Use Use See what we must do if we desire to be taught and instructed of Christ that is to have him forward to send us faithful Pastors to teach us diligently and constantly in season and out of season and to vouchsafe us also the inward teaching of his Spirit that we may profit by the outward then must we labour and pray for teachable hearts and minds desirous to learn and be instructed by the Word of Christ's Ministery submitting our selves to the same conscionably We must desire this milk of the Word c. 1 Pet. 2. 2. We must be like the dry ground in Summer time which openeth it self to receive the showers of rain c. Esay 44. 3. I will pour water on him that is thirsty c. Now to the particular handling of the words In this Conference between our Saviour and his Disciples consider two things 1. The Disciples questioning with him in private about the matter Verse 10. 2. His answer unto them Verse 11 12. in which he plainly teacheth them the unlawfulness of such unjust divorces as were practised by the Jews out of the case of adultery c. Of the first consider two things 1. The place where they questioned with our Saviour or enquired further of him about this matter In the house 2. The enquiry it self They asked him again c. In the house What house it was is not expressed It was some private house to which our Saviour with his disciples departed and went in after his former Disputation with the Pharisees â—his Disciples To be understood of the twelve Apostles at least of so many of them as were with him at this time Asked him again Enquired further of him seeking to be further informed and better resolved of the same matter Viz. The matter of divorces for other causes besides adultery permitted by Moses and practised by the Jews in those times whereof the Pharisees had before reasoned with him This shews that the disciples themselves were yet ignorant and unresolved about this matter notwithstanding all that they had heard our Saviour speak unto the Pharisees about the same and notwithstanding he had taught the same doctrine before Matth. 5. 32. The reason was because they were tainted with the common errour of the Jews touching divorces and being also confirmed in that errour by long custome and tract of time they could hardly be drawn out of it or otherwise perswaded This made them so hard to conceive and imbrace this doctrine of Christ c. Observ 1 Observ 1. See how hard it is even for good Christians not to be tainted with the common errours and corruptions of the times and places where they live and how apt they are to be drawn away by them Christ's own disciples as we see here were tainted in some sort with the erroneous opinion of the Jews touching the practice of unjust divorces between man and wife for other causes then were allowable by the moral Law of God and first institution of Marriage So also they were tainted with some other common errours of the times as with that erroneous conceit of the Jews touching a temporal and earthly Kingdom of the Messiah c. as we have heard before Chap. 9. 34. This we may see also in other examples of some of the Saints and faithful servants of God who living in corrupt times and places have been in some degree infected with the corruptions of the times Joseph living in Aegypt had learned too commonly to use that proâ—ane kind of Oath or Asseveration as some think it to be By the life of Pharaoh Gen. 42.
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
of himself in that he alone hath his whole Nature and Being from himself and consequently all essential properties of his Nature whereof Goodnesse is one Esay 43. 11. I even I am the Lord and beside me there is no Saviour Whereas on the contrary all the goodness that is in men or in any creature is not from or of themselves but by participation from God 2. He only is absolutely and perfectly good yea goodnesse it self without all mixture of evill whatsoever whereas all goodnesse of the creatures is mingled with some kind of evil or at least with some kind of defect or imperfection Quest Quest Was not Adam and Eve perfectly good before their fall And are not the Angels still perfectly good Answ Answ Yes with that perfection of goodnesse whereof they were and are capable as creatures but not with that highest degree of perfection which is in God the Creator Yea all Creatures were at first perfectly good in their kind Gen. 1. ult but not with such perfection as is in God himself Vide Polan Syntag. â—ag 914. perfectio duplex 1. Privativa 2. Negativa Use 1 Use 1. The consideration of this goodness of God is matter of great comfort to the godly and faithfull at all times but especially in time of affliction and distresse inward or outward In the evil day then remember and think of the goodness of the Lord that is of his kind and gracious Nature especially toward his Saints and Servants which truly fear and serve him For he being so full of goodness and loving kindness toward us this may assure us that out of his goodness and gracious Nature he is ready to help comfort and strengthen us in all troubles and in due time to deliver us Thus David in time of a great inward conflict and temptation did comfort himself with the goodnesse of God toward his people Psal 73. 1. Thus Jeremy Lam. 3. 25. in the midst of the great afflictions of the Church doth comfort himself and the faithful The Lord saith he is good unto them that wait for him c. So Nahum 1. 7. The Lord is good a strong hold in the day of trouble c. The same goodness of God may comfort us in all distresses In inward distresse of conscience when we feel the burden of sin and fear Gods wrath then if we can remember Gods unspeakable goodnesse and gracious Nature toward sinners especially toward such as are humbled for their sins c. and how ready he is to pardon and forgive them this will greatly comfort us Psal 25. 7. David prayes the Lord for his goodnesse sake to pardon the sins of his youth So in outward troubles and dangers yea in the hour of death the meditation of Gods goodnesse may greatly comfort and encourage us as it did Ambrose who at the time of his death used these words to his friends standing by him Non sic vixi ut me pudeat inter vos vivere nec mori timeo quia bonum habemus Dominum Vide vitam Ambros praefixam 1. Tom. operum ipsius ad finem Use 2 Vse 2. The consideration of Gods perfect and absolute goodnesse ought to teach and stir us up to the practice of sundry special duties to be performed towards him in respect of his goodnesse 1. It should move us truly to love him and that above all things with our chiefest love as being the chiefest good and most worthy of our love We naturally love that which is good at least wihch we think to be good though it be not so How much more ought we to love God being the chief good who is not only good but goodnesse To this end therefore let us often meditate and think of this goodnesse of God Think of the excellency and perfection of his Nature in himself Think of his amiable and gracious Nature If the Heavens and earth be so beautiful how much more he that made them And if the house of God and place of his worship be so amiable as David saith Psal 84. 1. how much more he that dwelleth in that house Which being so let it draw our hearts to love the Lord above all things in the world and not only to love him chiefly but to shew our love to him by all excellent and eminent fruits of it as by preferring his glory before all things that are dear to us being content for his sake if need be to part with all we have in this world as the Disciples of Christ did Matth. 19. 27. Also by desiring most near union and fellowship with the Lord both in this life and after this life to draw near to him by all means as we desire to be united to those persons and things which we love Also by shewing love to the Word and Ordinances of God and to his children and servants c. 2. The consideration of Gods absolute and perfect goodnesse should cause and move us truly to fear and reverence his blessed Name and Majesty that is so to stand in awe of him at all times as to be carefull not to offend or displease him by any sin Psal 4. Tremble and sin not This is the true fear of God to fear and avoid sin as offensive to him Prov. 16. 6. By the fear of the Lord men depart from evill To this true fear of God and conscionable care to refrain sin we should be moved at all times by consideration of the absolute and perfect goodnesse of God when we consider his amiable and gracious Nature and Disposition in himself and towards us c. this should be as a bridle to restrain us from all sin which is offensive to him If we so much fear and reverence the person of a good man that we are careful not to do or speak any thing in his presence which may offend him how much more should the consideration of Gods absolute goodnesse hold us back from sin Let us then set our selves alwayes in his presence c. 3. Seeing God is absolutely and perfectly good this should move us to put trust and confidence of heart in him resting on him for all good things which we stand in need of for our souls and bodies Psal 34. 8. Taste and see that the Lord is good blessed is the man that trusteth in him So Psal 36. 7. How excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings If we put trust in a good man because we think him to be such how much more in the living God being goodnesse it self especially seeing he is not onely perfectly good in himself but toward us also being most ready to extend his goodnesse in fruits toward us his servants c. Labour then by faith thus to put trust in God for all good things needful yea then when outward means fail and shew our confidence by seeking to him c. 4. The consideration of Gods goodnesse should stir us
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
might have done for his secret Pride and Hypocrisy of Heart but in loving and gentle manner dealeth with him admonishing him of his failing and using means to discover the same to him And this was our Saviour's usual manner to deal lovingly and gently with such as were tractable and teachable Thus he dealt with Nicodemus Joh. 3. and with the woman of Samaria And thus is it Prophesied of him Esay 42. 3. That a bruised Reed he should not break c. Vse Use To teach us in like manner after Christ's example to deal lovingly and mildly in conference and otherwise with such as do err of ignorance and seem to be teachable c. not dismaying or terrifying them with too much roughness or sharpness in our manner of speaking to them in conference or by any other harsh dealing with them This sharpness and severity is indeed sometimes needfull in dealing with obstinate offenders being untractable but with such as offend of ignorance and shew themselves tractable we are to deal mildly and gently and not too roughly or harshly Duci non trahi volunt homines Unum spectemus quomodo lucrifaciamus animas Christo et quomodo ipsi doceri vellemus siquidem adhuc teneremur in tenebris c. Oecolamssad Epist lib. 4. fol. 198. ad Farellum See Gal. 6. 1. This concerneth Ministers and all others who have a Calling to teach or admonish others c. Observ 1 Particular Observations 1. See here how we are to deal in conference or otherwise with such persons as are tainted with Spiritual Pride and self-conceipt of their own goodness righteousness or holiness we are to admonish and put them in mind of their wants and imperfections of Grace and of obedience to the will and Commandements of God that by this means they may if it be possible be brought to the sight of their imperfections and be truely humbled for the same Thus our Saviour here dealt with this self-conceited young man who though he shewed himself in some sort teachable and tractable in some things yet was he withall too well-conceited of his own righteousness and obedience to the Law of God c. Therefore our Saviour first tells him of his defect and imperfection c. using means to humble him truely if it might be Thus also he dealeth with the self-conceited Scribes and Pharisees Matth. 23. 23. Ye Tythe Mint c. and Luke 16. 15. Ye justify your selves but God knoweth your hearts Thus should Ministers of the Word deal with such as they perceive to be self-conceited of their own Righteousness or goodness c. they must not flatter or sooth them up in this conceipt but labour to humble them by putting them in mind of their wants and defects in Grace and in obedience to Gods Commandments This is most profitable for them as the other is most hurtfull and dangerous Observ 2 Observ 2. In that he puts him in mind of that one thing in which he was defective above all other as being his chief and principal fault this teacheth us that in admonishing those of our charge of their faults or imperfections We should especially press unto their Conscience those things in which they are most faulty Thus our Saviour Matth. 5. and Matth. 23. doth reprove the Scribes and Pharisees especially for such sins as did most reign in them So also he used to admonish his Disciples especially of such corruptions and sinfull infirmities as he knew them to be most guilty of as of their ignorance and dulness to conceive Spiritual things of their infidelity hardness of heart earthly mindedness c. As a wise and faithfull Phâ—sitian is carefull to cure all the diseases which his sick Patient is infected with but especially that which is the worst and most dangerous So here such as are called to be as Spiritual Physitians to the Souls of others c. Mark 10. 21. Then Jesus beholding him loved him c. Aug. 10. 1628. IN this verse are two things contained as ye heard the last day 1. The special gesture and carriage of our Saviour toward the young Ruler Beholding him he loved him 2. The answer which he made to the young man's reply in the former verse professing that he had kept all the Commandements of the second Table from his youth To this our Saviour here answereth and his answer consists of two parts 1. An admonition of him touching that wherein he was yet defective One thing thou lackest 2. A Precept or injunction in which he enjoyneth him the practice or performance of some special duties for further proof of his obedience and the better to convince him of his failing Go thy way sell whatsoever thou hast c. Sell whatsoever thou hast That is all thy worldly goods and Possessions And give to the poor Distribute that which thou makest of the sale of them to the relief of the poor Quest 1 Quest 1. Whether do these words of our Saviour contain an absolute Precept binding the young man to sell all c Answ Answ The Papists teach and hold That they are no absolute Precept binding him to do this for the obtaining of eternal life but onely an advice or counsell given him whereby he counselleth him what to do in case he did desire to attain to a special state of perfection in this life and consequently to be partaker of an eminent degree of glory in the life to come And so upon this place they would ground their erronious Doctrine touching the distinction of Legall precepts from Evangelical counsells of perfection as they call them holding this that besides the general Precepts or Commandements of the Law which bind all men there are also certain special Counsels of perfection given in the Gospell which are above and beyond the perfection of the Law and do not bind all men but such onely as can and will put them in practice c. Such a counsel of perfection they say this is See the Rhemists But this erroneous conceit of theirs is easily consuâ—ed For 1. The very words of the Text shew it to be a flat and absolute Precept in that it runs in manner of a Precept of Commandement and not of advice or counsel Go thy way sell whatsoever thou hast and give to the poor 2. If these words did contain a Counsel of perfection and not a Commandement then our Saviour should here contradict that which before he had said to this young man For being demanded by him What he must do for the obtaining of eternal life he required of him nothing else but flat obedience to the Law If therefore he should now give him a Counsel of perfection requiring something of him above and beyond that which the Law requireth he should require more of him than he did before and so contradict and crosse his own words and meaning 3. Then our Saviour should not speak to the purpose here For the young man did not demand how he might attain to an
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
under our feet as dung 3. Set our hearts chiefly upon Spiritual and heavenly riches labour first and principally to love and desire the riches of Grace here in this life and of eternal life and glory in Gods heavenly Kingdome Matth. 6. 33. Seek first the Kingdome of God and his Righteousness c. Col. 3. 2. Set your affections on things above and not on things on earth The more we love affect and seek these spiritual and heavenly riches the less shall we care for earthly the less shall we love and desire them yea the more we shall contemn them 4. Consider the nature of all earthly riches how vain and transitory they are and of how short continuance but this worlds goods which concern onely this present momentary life and may be taken from us or we from them we know not how soon or suddenly Prov. 23. 5. They make themselves wings and fly away as the Eagle Called uncertain riches 1 Tim. 6. 17. like a fugitive servant as Chrysostome compaâ—es them who is ready to be gone when we have most need of him All but perishing suâ—stance 1 Pet. 1. 7. Gold that perisheth They perish with this life yea oftentimes before this life is ended neither can we carry them out of the world with us Hic acquiruntur hic relinquuntur as Ambrose sayes Therefore not worth the loving or affecting over-much Consider alâ—o that even while we have them they are vain and unprofitable of themselves not able of themselves to help or do us good they cannot preserve life or keep off sicknesse or deliver us in the evil day Luke 12. 15. life stands not in abundance Ezek. 7. 19. They shall cast silver and gold in the streets c. 5. Consider That worldly wealth and riches are so far from helping and doing us good of themselves that on the contrary they often prove hurtful and dangerous to the poâ—â—essours as snares to intangle and hinder them in the wayes of God and in the attainment of eternal life 1 Tim. 6. 9. They that will be rich fall into temptation and snares c. Instruments and occasions of many sins and wicked lusts full of distraction and disquietness of mind piercing us thorough with many sorrows c. 6. Lastly consider our condition in this world as we are Christians we are called and profess to be as Pilgrims and strangers on earth and that heaven is our Country whither we are travelling 1 Pet. 2. 11. I beseech you as Pilgrims c. Therefore as Pilgrims and travellers in a strange Country do not set their hearts upon those things they meet with in their way lest they hinder them in their journey but use them onely for the present and as if they used them not So we c. Observ 4 Observ 4. One Property and mark of a covetous man addicted to worldly wealth and too much in love with it is He is loth and unwilling to part with his wealth it is a grief and sorrow unto him to part with it yea though it be to good uses and God calls him to it So it was with this young man And so it is with all covetous persons as Nabal 1 Sam. 25. how loth was he to part with any of his provision for relief of David and his followers c. how many excuses doth he make So Ananias and his wife Act. 5. were loth to part with all their worldly poâ—â—essions when the present necessity of the Church required and therefore they kept back part of the price when they had sold it colouring it over with lying and dissembling And comâ—on experience shews this to be true in all covetous and worldly-minded men that it is tedious and grievous to them to part with their worldly wealâ—h and substance hence it is that they are so backward to give to good uses as to the poor to the Church c. it must be wrung from them Hence also it is that they are so grieved and take it so to heart if they suffer any loss or hinderance in their outward estate they think themselves undone It is a death to them to part with their goods c. Reas 1 Reason 1. Thaâ— which a man is in love with he is loth to paâ—â— with now the covetous man is in love with his wealth yea his love is chiefly set upon it Reas 2 Reason 2. That whâ—rein a man doth place his trust and confidence that he must needs be loth to part withall Now the covetous man doth put trust in his wealth relying upon it as the only or chief means of safety welfare and happiness Prov. 18. 11. The rich mans wealth is his strong City And Luke 12. When the rich fool had his barns full he thought himself safe Use 1 Use 1. See one means to know and discern a covetous man viz. by this property and mark by his lothness to part with his wealth if he shew himself to be so by his backwardness to give to good uses or by his grief and sorrow conceived and manifested when God calls him to forsake or part with his wealth c. The Tree is known by his fruit c. And this is one fruit of a covetous man to be grieved when he should part with his wealth Vse 2 Use 2. See how to try and examine our selves touching this sin of covetousness Whether we be tainted with it and how far forth whether it reign in our hearts or no. Look whether we be loth unwilling and backward to forsake and part with ouâ— wealth when God calls us to it or when there is occasion for us to give to good uses as to the poor c. If it be a great grief to thee suspect thy heart of covetousnesse c. On the contrary if thou be willing and content to part with thy worldly substance when God calls thee to do it either by taking thy wealth or some part of it from thee by some casualty or loss or by giving thee opportunities of employing thy wealth to good uses c. this argues that the sin of covetousness doth not raign in thy heart Now followeth the cause or reason both of the young man's sorrow and of his departure from Christ taken from the greatness of his wealth For he had great possessions Observ Observ In that his great wealth is mentioned as the occasion of his covetousness and lothnesse to part with his wealth at Christ's command hence we may gather That worldly wealth is a great occasion of the sin of covetousness and inordinate love of riches So it was in this young man and so it is in many other rich men as common experience shews Hence it is that in Scripture rich men are sometimes put for covetous rich as Verse 25. of this Chapter It is easier for a Camel to go thorow the eye of a nâ—edle than for a rich man c. So Jam. 5. 1. Go to now ye rich men c. Judas his bearing the bagg
reason of their wealth how needful is it for such above all other men to labour and strive to enter in at the strait gate c. using all good means for the attaining of eternal life giving all diligence to make their Calling and Election sure c. 2 Pet. 1. 10. and to this end daily to pray and seek to God for his special grace to enable them hereunto without which they can never overcome those difficulties or break thorough those impediments which they are sure to meet with in their Christian course c. Without this a Camel may as soon go thorough the eye of a needle c. Use 5 Use 5. Lastly Seeing it is so hard for Rich men to be partakers of eternal life and that by reason of their worldly Riches which are so great occasions of sin and impediments to hinder them in the way to God's Kingdom this may comfort the poorer sort and teach them the more contentedly and patiently to bear their poverty forasmuch as they being free from those impediments with which rich men are more clogged and hindered in the way to eternal life that way is not so strait and difficult unto them as it is to the richer sort See then that if thou be poor in outward estate there is no cause for thee to be discontented or to repine at it but rather to be glad and thankful to God who hath freed thee froâ— those dangerous snares and occasions of sin which rich men are intangled with and so he hath made the way to heaven much easier to thee than otherwise it would have been c. Nondum ità pauper fui quin si hodie morindam pauperiorem volâ—issem Oecolâ—mpad Epist lib. 4. fol. 201. Farello Doctr. 2 Doctr. 2. In that our Saviour doth not say It is impossible but How hardly c. hence we may gather That although it be hard yet not impossible for rich men to be made partakers of the Kingdom of Heaven With men indeed it is impossible but not with God as our Saviour saith afterward Verse 27. Hence it is that in Scripture we read of some rich men who were godly and religious and consequently saved I say we read of some such though not many in comparison of the multitude and greatest part of rich men For example Abraham and Lot Gen. 13. 6. Their substance was so great that they could not dwell togetâ—er So â—ob and some others in the Old Testament And in the New Zacheus Joseph of Arimathea the Centurion Cornelius Act. 10. Therefore 1 Cor. 1. 26. it is not said No great men are called but Not many c. Reas 1 Reason 1. Riches are not simply evil of themselves neither do they of themselves hinder any from the Kingdom of God but only occasionally by reason of mens corruption abusing them Otherwise in themselves they are blessings of God as Solomon sayes Prov. 10. 22. The blessing of God maketh rich c. Reas 2 Reason 2. God is no respecter of persons that is he doth not look at the outward staâ—e or condition of any whether poor or rich in giving grace and salvation out giveth them both freely and indifferently according to his own good pleasure as well to the rich as to the poor Rom. 2. 11. Vse 1 Use 1. For the comfort of those rich men who are truly religious and carefull to employ and use their riches well honouring God with them c. such are not excluded from the grace and favour of God not from the Kingdom of heaven but in Christ have title to it as well as the poorer â—ort Vse 2 Vse 2. To teach us that we are not rashly and uncharitably to censure or condemn all rich men simply because of their wealth and riches as if they were excluded absolutely from eternal life and must needâ— go to hell We are here taught the contrary by the manner of our Saviour's speaking where his purpoâ—e being to shew the difficulty of rich mens entring into the Kingdom of God yet he so speaketh hereof as that he doth plainly imply that though it be hard yet not impossible for such to be made partakers of eternal life Mark 10. 23 c. And Jesus looked round about c. Octob. 19. 1628. OF the brief propounding of the doctrine which our Saviour taught his Disciples touching the danger of Riches and difficulty of rich mens being saved we have heard Verse 23. Now the next thing in the words is the Effect which the propounding of this doctrine wrought in the disciples viâ— Astonishment at his words wondring at the strangeness of the Doctrine in the beginning of the 24. Verse But this I refer to speak of afterward Verse 26. where it is again repeated and amplified by the greatness of it I proceed therefore to the latter part of the 24. Verse in which our Saviour doth repeat and further expound and clear his former doctrine touching the difficulty of rich mens entring into the Kingdom of God by shewing of what sort of rich men it is especially to be understood viz. of such as trust in riches For the Disciples being astonished with admiration and wonder at the strangeness of the matter that it should be so hard for rich men to be saved therefore our Saviour doth add this further Exposition of the former doctrine thereby to qualifie and mitigate the rigour and strictness of his former words that they might not seem too harsh or incredible to them Jesus answereth again This is an Hebraism answering is put for speaking For here is no mention of any thing which the disciples said unto him but only that they were astonished at his former words and hereupon it is said that he answered or spake thus again to them Children This title he gives them to express his tender love and affection toward them which was such as the love of a Father to his natural Children yea much greater So â—oh 21. 5. How hard Or difficult For them that trust in riches For such as place the affiance or confidence of their hearts in worldly wealth relying upon it as the only or chief means of their happiness welfare and safety Now by those that put confidence in weaâ—â— our Saviour here meaneth no other but covetous rich men in whose hearts the inordinate love of worldly wealth doth reign as it did in the heart of that young Ruler who came to learn of Christ how to obtain eternal life as we have heard before Such covetous rich men our Saviour here describeth by this property of trusting in their Riches 1. To shew that rich men are very prone and apt by Nature to put trust and confidence in their wealth 2. Because the sin of covetousness and this trusting in wealth usually go together in rich men The words being thus explained consider in them two things 1. The manner of our Saviour's speaking here to his Disciples in loving manner calling them Children 2. The matter it self
to suffer at the hands of the Gentiles that is to say at the hands of Pilate and the Romane Souldiers These are of two sorts 1. The vile and shamefull abuses and indignities which they should offer and shew to him a little before his death They should mock him scourge him and spit upon him 2. Death it self which they should inflict upon him Of the first They shall mock him and scourge him c. They That is the Gentiles Pilate and his Romane Souldiers c. The fulfilling of these things we may see afterward in the History of this and the other Evangelists how he was scourged by Pilate and mocked and spit upon by the Souldiers See Matth. 27. Mark 15. and the other Evangelists They shall mock him and spit upon him This was to be done by the Souldiers Scourge him This was to be done by Pilate Observ 1 Observ 1. See what is the reward due to every one of us for our sins viz. shame and reproach yea the greatest shame and ignominy that may be in this life and eternal shame and confusion in Hell This appears in that our Saviour Christ taking our sins upon him was to endure and did endure so great shame and reproach as to be mocked scourged c. All this was for our sins to shew that shame and confusion before God and men is due to us for our sins Dan. 9. 8. To us belongeth confusion of face c. because we have sinned against thee Hence it is that shame and reproach hath used to follow sin as an unseperable fruit and consequent of it So in our first Parents so soon as they had sinned against God they were stricken with shame c. Jer. 3. 25. We lye down in our shame and our confusion covereth us for we have sinned against the Lord our God c. Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed But especially this shall appear at the last day Dan. 12. 2. The wicked and Reprobate shall rise to everlasting shame and contempt Use 1 Use 1. To humble us before God and men in the sight of our sins deserving so great shame and reproach as Christ the Son of God suffered for us First and principally it should humble us before God striking our hearts with godly sorrow as in Ezra 9. 6. O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased c. Then also it should humble us before men causing us to testify our grief and shame for our sins so far forth as there is cause and in case that we have by our sins given offence to men c. Vse 2 Use 2. See the profaneness of such as glory in their sins by which they deserve the greatest shame and reproach before God and men c. Their glory is in their shame Phil. 3. 19. The property of wicked reprobates whose end is destruction as the Apostle there sheweth For the terrour of such as glory in swearing drunkenness c. Observ 2 Observ 2. Hainousness of sin the cause of all these vile abuses and indignities which Christ the Son of God was to suffer and did suffer c. Observ 3 Observ 3. The great and unspeakable love of Christ to us in being content so far to be abased as to suffer such vile and shamefull abuses and indignities for us As his love to us appeared in all his sufferings so in this part of them after a special manner For this was not the least part of his sufferings but one of the greatest rather that he was thus vilified and abased for us that he was content to empty himself of all glory as it is Phil. 2. 7. and to be thus vilified and abased not onely to suffer death but the shamefull death of the Cross that is to suffer that death together with all the shame reproach and indignities which did accompany that kind of death Hebr. 12. 2. He endured the Cross despising the shame c. Vse 1 Use 1. To draw our hearts to love him truely again who hath so loved us and shewed his love by enduring so much shame and ignominy for us at the hands of men yea of wicked men c. Now the true love of Christ is to love him above all things Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. This love we must shew by our obedience to his will and preferring and seeking his glory before all things though never so dear to us c. Vse 2 Use 2. To stir us up unto true thankfulness to Christ our Saviour for this his unspeakable love shewed in abasing himself so far for us c. Observ 4 Observ 4. Seeing our Saviour Christ was to suffer and did suffer for us so great shame and such vile indignities and abuses at the hands of men yea of the profane Gentiles such as Pilate and his Souldiers c. this teacheth us to be content and willing if need be and if we be called to it to suffer any shame and disgrace in the World or any vile and base usage at the hands of men for the name of Christ and profession of the Gospell As he was thus abased for us so must we be willing to be abased for him c. As we must take up the Cross so also the shame of the Cross and follow him if we will be his true Disciples Thus was it with the Apostles 1 Cor. 4. 13. They were defamed and made as the filth of the World and off-scouring of all things c. Thus was it also with the blessed Martyrs And so must we be willing it should be with us if the Lord call us to it No shame or abuse so great which we should refuse for Christ yea we should count it our honour to be abased for him c. Observ 5 Observ 5. Lastly see how to comfort our selves against all reproach and contempt cast upon us in the World and against all abuses and indignities offered us by men for the name of Christ and for well-doing In this case we are to comfort our selves with the example of Christ himself who suffered so great shame and so many and vile abuses at the hands of men as to be mocked scourged spit upon c. and all for us Remember this when thou art reproached or abused for the name of Christ or for well-doing look then at Jesus the Author and finisher of our Faith who for the joy set before him despised the shame of the Cross c. It followeth And they shall kill him c. Here I should speak of the second part of Christ's sufferings which he was to suffer at the hands of the Gentiles that is of Pilate and the Romane Souldiers viz. his death that they should kill him And then also I should speak of his Resurrection from death upon the third day which he foretelleth
riding into the City of Hierusalem This Gratulation is implyed in the word Hosanna twice repeated which as we have shewed before is not only a word of Prayer but also of publick Joy and Gratulation or Thanksgiving c. The second thing contained in the words is a form of publick Prayer or Petition which the people make unto God for the Person and Kingdom of Christ the Messiah 1. For his Person in these words Hosanna Blessed be he that cometh c. Hosanna in the highest 2. For his Kingdom in these words Blessed be the Kingdom of our Father David c. Of the first The joyful Gratulation c. Observ Observ We ought to rejoyce and be thankful unto God for the coming of Christ the Messiah unto us and for the manifestation of his Kingdom and glory amongst us at any time whensoever we take notice hereof And not only so but we are to shew and express our joy and thankfulness by all outward signs and tokens of it So did the people here by crying Hosanna to Christ as he came riding into Hierusalem Zach. 9. 9. Rejoyce O Daughter of Zion c. Thy King cometh unto thee Of the second The Prayer for the Person and Kingdom of Christ 1. The prayer for the Person of Christ In it are three things expressed 1. The matter of their Petition what it is they desire or pray for viz. The safety and prosperity or happiness of their Messiah and King in these words Hosanna blessed be he c. 2. The Person for whom they pray and desire this viz. Christ the Messiah and King of the Church He that cometh in the Name of the Lord. 3. To whom they make this Prayer viz. To him that dwelleth in the highest Heavens that is to God Quest Quest How may Christ be said to come to us and to manifest his Kingdom amongst us seeing he is now in Heaven c Answ Answ He may be said to come unto us when he doth give unto us his Word and Sacraments sending his Messengers and Ministers to us to preach In these and by these he cometh to us And we are to rejoyce and be thankful for his coming thus unto us Act. 8. 8. when the Gospel was first preached in Samaria by Philip it is said There was great joy in that City So likewise the Kingdom of Christ may be said to come unto us when the Gospel of the Kingdom cometh and is preached to us as Luke 10. 9. when our Saviour sent forth his 70 Disciples to preach the Gospel to the Cities of Judea he bade them tell those to whom they came That the Kingdom of God was come nigh unto them But especially the Kingdom of Christ is then manifested amongst us when the Ministery of his Word and Gospel hath good success working effectually for the Conversion of souls and for the confirming of such as are already called When the Word of God doth run or hath free course and is glorified as it is said 2 Thess 3. 1. Therefore whensoever we see it to be so we ought greatly to rejoyce and to be truly thankful to God expressing our joy and thankfulnesse by all signs and tokens of it We have then cause to cry Hosanna Blessed is he that cometh c. Blessed be the Kingdome c. In the second Petition we pray for the coming of Christ's Kingdom Therefore rejoyce and be thankful when it cometh Vse Use See the sin of those who are so far from shewing joy and thankfulnesse for the coming of Christ and for the manifestation of his Kingdom amongst us by the Ministery of his Word that they think it rather a burden and are apt to grow weary of Christ's presence and could be content he should depart from them again Mark 11. 10. Blessed be the Kingdom of our Father David c. Octob. 18. 1629. HEre followeth the second thing contained in the words of this Acclamation viz. A form of publick Prayer conceived and uttered by the people for the Person and Kingdom of Christ the Messiah And 1. Of their Prayer for the Person of Christ in these words Hosanna blessed be he that cometh c. Where three things are to be considered c. ut suprà 1. Touching the matter of their Petition what it is they desire or pray for viz. the safety and prosperity of Christ their King and Messiah Hosaâ—na Blessed be he c. Observ 1 Observ 1. Here take notice of the ignorance and common errour of the Jews touching the person of Christ They were ignorant of his God-head not yet knowing him to be the natural Son of God but supposing him onely to be a great and extraordinary Prophet sent from God such as they conceived the Messiah should be yet such a Prophet as was onely man and not God So Matth. 21. 11. ut supra Hence it is that they do here cry Hosanna to him c. praying unto God to save bless and prosper him which they would not have done if they had believed him to be true and very God for then they would rather have Prayed unto him c. Vide Jansen Harm in Joh. 1. 49. Observ 2 Observ 2. Though they were ignorant of Christ's person yet bâ—cause they cryed Hosanna to him with a good affection and true desire of honouring him therefore he diâ— accept of this honour and did not reject or refuse it to teach us that where there is an upright affection and true desire of honouring Christ he doth accept of the same though it be joyned with ignorance in some circumstances of that honour which we perform unto him If we do not err in the substance of that honour or service which we perform unto him but onely in the manner or circumstances he is ready to pardon this ignorance and to accept of the true and sincere affection of our hearts untill such time as he shall reveal further knowledg to us Observ 3 Observ 3. In that they shew their love to Christs person in praying for him though it were ignorantly Hence we may learn that we ought to shew and express our love to Christ not by praying for him who hath no need of our Prayers but by other fruits of love shewed by the effects of it as occasion is offered If this people shewed such affection to Christ supposing him to be onely a great Prophet or man of God sent to them as their Messiah and Saviour how much more ought we who know and believe him to be the natural Son of God as well as man c. Not enough for us to be affected in heart with love unto him but we must express it by all fruits of love outwardly c. This is true love to Christ Quest Quest How or by what fruits c. Answ Answ By these especially 1. By love to his Word and Ordinances to his Sacraments Sabbaths c. rejoycing and delighting in these c. loving to hear his Word to read it
and suffer for us to rise again and ascend to heaven for us c. but he did all this by a Calling and Authority from God and so all is accepted of God for us c. Vse 2 Use 2. Seeing Christ the Son of God and true Messiah took not his Office upon him without a Calling from God but being sent of God this may teach all such as take upon them any great or weighty Office in the Church or Common-wealth as the Office of a Magistrate or Minister of the Word not to do it without a Calling and warrant from God but to expect Gods Calling and to labour to know and feel themselves to be called and sent of God being qualified with gifts fit for those Offices c. that so it may be said of them that they come not in their own name but in the name of the Lord c. Vse 3 Use 3. See how we ought to receive Christ Jesus our Messiah and Saviour comming to us with all Religiouâ— reverence and obedience unto him as being called and sent from God unto us comming to us in the name of the Lord. See Luke 10. 16. He is not onely our Messiah and King but such a one as is called and sâ—nt from God unto us yea he is the Son of God c. See Mark 12. 6. Now followeth the third thing to be considered in this publick and solemn prayer conceived by the people here for the person of their King and Messiah viz. to whom they direct this Prayer and that is to him that is in the highest that is to God dwelling in the highest Heavens Hosâ—nna O thou that art in the highest Observ 1 Observ 1. To whom we are to direct all Prayers which we conceive and make either for our selves or oâ—hers viz. To God alone to him that is in the highest Heavens not to Saints or Angells in heaven which are Creatures but to God the Creator and absolute Lord of heaven c. This is taught us in the Preface of the Lords Prayer when we are bid to say Our Father which art in heaven c. And Psal 65. 2. O thou that hearest Prayers to thee shall all flesh come and Psal 50. 15. Call upon me in the day of trouble c. Reas 1 Reas 1. Prayer is a part of Divine worship therefore to be performed to God onely and not to any Creature Reas 2 Reas 2. It is a work of Faith now we are to believe and put our trust in God onely Rom. 10. 14. How shall they câ—ll on him in whâ—m they have not believed Reas 3 Reas 3. God onely knoweth all our wants and is able to supply them and to hear and help us praying unto him Ephes 3. Able to do above all that we ask or think c. Use Use To coâ—â—ute Popish Prayers made to Angells or Saints departed as to the Virgin Mary c. For which they have no word or example in Scripture to warrant the same Besides that it is flat idolatry to communicate the Religious worship of God unto Creatures c. Observ 2 Observ 2. That although God is every where present by the general presence of his essence power and providence yet he doth in most especial manner dwell and abide in the highest or third Heavens This is also taught us in the Preface of the Lords Prayer Our Father which art in heaven Therefore Heaven is said to be his Throne as Esay 66. 1. Reason Reason Because there and from thence he doth especially manifest his Divine power glory and Majesty Rom. 1. 18. The wrath of God is said to be revealed from heaven against the wicked Therefore 1 King 8. 30. Solomon prayes God to heaâ— the prayers of his people in heaven that is to declare and shew from heaven that â—e heareth them Vse 1 Use 1. This should teach us to labour to be heavenly minded raising our thoughts and affections to heaven where God is our Heavenly Father desiring the life to come to be with God where our treasure is there should our heart be taking all occasions to meditate of the life to come and to be affected therewith This is to have our conversation in heaven Phil. 3. 20. especially when we come before God to pray or perform any other religious service our thoughts should not be groveling on earth c. Let us lift up our heart with our hands to God in the Heavens Vse Vse To be affected with fear and reverence of God's Majesty at all times especially when we pray or perform any other service to him seeing God is in Heaven and therefore full of Majesty Shew all reverence Eccles 5. 2. Now followeth the second part of this publick prayer of the people which is for the prosperity and good success of the Kingdom of their Messiah in these words Blessed be the Kingdom of our Father David c. Where are two things to be considered 1. What they desire or pray for viz. the prosperity of Christ's Kingdom Blessed be the Kingdom c. 2. A Description of this Kingdom 1. By the Person to whom it was first promised long before viz. David their father The Kingdom of our father David 2. By the present coming or manifestation of it Which cometh c. 3. By the Divine power and authority with which it is said to come In the name of the Lord. Of the first Observ It is our duty to desire and pray for the happinesse and prosperity of Christ's Kingdome This we may learn here from the multitude or common people praying that the Kingdom of the Messiah might be blessed Though they were as yet ignorant of the Nature of Christ's Kingdom supposing it to be a temporal Kingdom as hath been shewed before yet this is commendable and to be imitated in them that they desire and pray for the happiness and prosperity of this Kingdom of the Messiah In this therefore we are to follow them viz. in desiring and praying for the happinesse and prosperity of the Kingdom of Christ the true Messiah Here shew three things 1. What we here understand by Christ's Kingdom 2. Wherein the happinesse and prosperity of it standeth 3. To prove the Doctrine propounded viz That we are to desire and pray c. Of the first By the Kingdom of Christ we understand here that spiritual Power and Government which he doth exercise in and over his true Church and elect people in this World I say in this world because here we speak properly of the Kingdom of Grace which Christ doth exercise over his Church in this life ruling and raigning over it by the power of his Word and Spirit This is that Kingdom of Christ the prosperity whereof we are to pray for As for the Kingdom of Glory by which Christ shall raign in and with his Saints after this life though we are also to pray for that in some sort viz. for the accomplishment of it in due time yet we cannot be said properly
end is to be burned And that of John Baptist Matth. 3. 10. Now is the Ax laid to the root of the trees Therefore every tree which bringeth not forth good fruit is hewen down c. Reason Reason The enjoying of the means of grace doth aggravate the sin of such as live unprofitably under them in that it is joyned with contempt of the means and with unthankfulnesse against God the giver of them by which means God is provoked the more severely to judg and punish this sin of unfruitfulness in â—uch as are guilty of it Matth. 11. it is said It shall be easier for Tyre and Sidon and for Sodom and Gomorrah in the day of Judgment than for those Cities which had the Gospel preached to them and made no use of it Use 1 Vse 1. For Terrour of such as live under the means of grace enjoying the publick Ministery of the Word and Sacraments besides many private helps and means also to further them in grace and yet are barren and unfruitful therein bringing forth little or no fruits of faith repentance newnesse of life c. answerable to the means they enjoy and have perhaps enjoyed for long time for many years c. Some bring forth no fruits at all but remain as barren and fruitless as those that never had the means as far from faith repentance c. as if they had never had the Ministery of the Word amongst them Others bring forth perhaps some fruits at least in shew but nothing answerable to the plenty of means which they have had and do still enjoy c. Fearful is the estate of such barren and fruitless Christians being under the Wrath and Curse of God so long as they so continue like barren Trees good for nothing but to be cut down and made fewel for the fire Or like barren earth which beareth nothing but briars and thorns which is nigh unto the curse and whose end is to be burned See then that it is no small sin to live unprofitably under the means of grace but a haynous and grievous sin provoking the heavy wrath and curse of God against men some indeed think it but a small sin being scarâ—e sensible of it in themselves though they be guilty of it but the lesse sensible they are of this sin the more fearful is their estate Therefore such of all other had need to bethink themselves and to repent of this sin lest otherwise the Wrath and Curse of God come upon them for their contempt of the means of grace and for their unprofitable living under the same Vse 2 Use 2. See that the bare fruition or enjoying of the means of grace and salvation as the Ministery of the Word c. doth not make a people happy unless they make a right use of them bringing forth true fruits of grace answerable to the means they enjoy Otherwise it had been better for them never to have had those means than to contemn and neglect them and to live unprofitably under them Therefore let no people or persons flatter themselves because they have lived or do live under a profitable Ministery c. but examine what fruits they bring forth lest otherwise the means they enjoy do rise in Judgment against them Joh. 15. 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Corazin Bethsaida Capernaum had the means yet a woe is denounced against them The Jews before and in our Saviour's time had the means yet c. Use 3 Vse 3. For Admonition to all such as do live under the means of grace enjoying the Ministery of the Word and Sacraments c. not to rest in this but above all to labour to bring forth fruits of grace answerable to the means they enjoy To this end consider the danger of living unfruitfully under the means that it makes men liable to the Wrath and Curse of God Consider how great a sin it is to be thus barren and unfruitful under the means of grace a sin which greatly dishonoureth God and provoketh his heavy wrath against such as are guilty of it causing him to destroy and root out such a people As on the contrary it is a great honour to God when we are fruitful in grace answerable to the means we enjoy Joh. 15. 8. Herein is my father glorified that ye bear much fruit c. Quest Quest How may we become fruitful under the means of grace enjoyed Answ Answ By practising these helps 1. Remove the causes of barrenness and unfruitfulnesse that is all things which hinder our profiting by the means of grace As those that would have their ground become fruitful do first cut up briars and bushes which cumber it and hinder the fruitfulnesse so must we carefully remove those things which hinder us from bringing forth fruits of grace c. Now the main hinderances to be removed are our sins and sinful lusts which naturally raign in our hearts These must be mortified in us and cut off by repentance yea all sinful lusts must be rooted out that they hinder not the fruit of God's Word and of the Sacraments in us c. Jam. 1. 21. Lay aside all filthiness and superfluity of naughtinesse and receive with meekness the ingraffed Word c. 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envies c. As new-born bâ—bes desire the sincere milk c. Among other sinful lusts there are some especially to be mortified in us as being main hinderances to our fruitfulnesse under the means of grace For example 1. The sin of Pride and Self-love which keeps men from denying themselves and so from profiting by the means of grace 2. Uncharitable Affections as envy malice wrath against others which poyson the heart and so make the Word and Sacraments unprofitable yea hurtful to us causing them to turn to the bane and destruction of such as come in such sins to be partakers of these Ordinances of God 3. Covetousnesse and Worldliness of mind which is one kind of thorns which choke the seed of the Word that it cannot be fruitful in us Matth. 13. 22. 4. Voluptuousnesse or love of earthly pleasures and carnal delights of this life which is also another kind of thorns which choke the Word Luke 8. 14. These sinful lusts especially we must labour in mortifying c. 2. Labour for an upright heart in the use of all God's Ordinances which are the means of grace as the Ministery of the Word and Sacraments publick and private seek God and his glory in these his Ordinances and not our selves using them in faith and obedience and of conscience towards God and not for custom fashion or for sinister ends and respects Luke 8. 15. the profitable hearers of the Word are such as with an honest and good heart hear it 3. Labour for true love to the means of grace especially to the Ministery of the Word c. that we
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
this end to prepare our selves before we come as Solomon warneth us Eccles 5. 1. Keep thy foot when thou goest to the house of God c. We must also see that those of our charge as children servants c. do come duly to the House of God c. Josh 24. 15. Observ 2 Observ 2. In that Prayer is here named for all other publick worship hence gather That publick Prayer is one of the chief or principal parts of Gods publick worship to be performed in his house Therefore is the Temple here called the House of Prayer It is also called a house of Sacrifice 2 Chron. 7. 12. Now Sacrifice and Prayer were usually joyned together as may appear Luke 1. 10. So also in the Synagogues of the Jews one principal part of Gods publick worship there performed was Prayer whence was that ambitious custom of the Pharisees Matth. 6. 5. who used to pray standing in the Synagogues And as amongst the Jews in times of the Old Testament So also amongst Christians in these times of the New Testament one principal part of Gods publick worship to be performed in the house of God is publick Prayer Hence it is that in ancient times Churches and such other places appointed for publick worship were called Proseuchae and Oratoria that is places of Prayer Juvenal In quâ te quaero proseucha Quest Quest Whether publick Prayer be the chief and principal of all other publick duties of God's Worship Answ Answ In some respects it may be said to be the chief 1. In that it is a means to sanctifie all other parts of Gods Worship by procuring a blessing from God upon the same See 1 Tim. 4. 4. 2. In it we have a more near and immediate Communion with God then in other Religious duties But it is not generally and simply chief For so the publick Preaching or Ministery of the Word hath the preheminence and is to be accounted the principal of all parts of publick worship Reas 1 Reason 1. It is the ordinary means to work faith Rom. 10. 17. Now without faith there can be no true Prayer Therefore the Ministery of the Word is in order of nature before Prayer Reas 2 Reas 2. Paul being to celebrate the Lords-Day in a publick Assembly of the Church of Troas Act. 20. 7. spent the greatest part of the day in preaching of the Word which he would not have done if that had not been the principal part of Gods publick Worship Reas 3 Reas 3. The same Apostle 1 Cor. 14. 1. preserreth the gift of Prophecy whereby is meant the Ministerial gift of opening and applying the Scripture to the edification of the Church before all other gifts then in the Church To these adde that Act. 2. 42. where the several parts of Gods publick worship performed by the Christians of the Primitive Church in their assemblies being reckoned up the Ministery of the Word is named in the first place as the chief of all the rest Vide Zanch. in 4. praec Col. 665. Adde also that 1 Cor. 1. 17. where Preaching is made the principal end of the Ministerial Calling Quest Quest Why is the house of God called the house of Prayer and not the house of Preaching Answ Answ 1. Prayer is here put for all parts of Gods publick worship as is shewed before and so Preaching is not excluded but included 2. This is most properly to be understood of the Temple at Hierusalem which is called the house of Prayer because this part of Gods worship was after a sort tyed to that place so as when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as Daniel did Dan. 6. 10. But the Ministery of the Word was not in the same manner nor so strictly tyed to the Temple but might as well be exercised in other places viz. in the Synagogues 3. The Temple is also called the house of Sacrifice yet Sacrifice was not the principal Worship See 2 Chron. 7. 12. One Caution here to be added That as the excellency of publick Prayer must not cause us to contemn the Ministery of the Word so neither must the excellency of the Word preached cause us to dis-esteem the publick prayers of the Church but we must reverently esteem of both in their due places and degrees of excellency Use 1 Vse 1. Publick Prayer being one of the principal parts of Gods publick worship this serveth for reproof of two sorts of persons 1. Such as contemn this part of God's publick worship and shew contempt by absenting themselves from publick Prayers of the Church or by coming slackly to the same 2. Such as profane or abuse this part of Gods Worship viz. publick Prayer As 1. The Papists who many wayes abuse it 1. By using it in Latine not understood by the People 2. By praying to Saints and before Images 3. By Prayer for the dead 2. Many amongst us also who abuse publick Prayer viz. Such as perform this Exercise in the Congregation in a meer formal and customary manner without any true faith feeling or affection of heart so making but a lip-labour of it c. Matth. 15. 9. Vse 2 Vse 2. See that we make conscience of this part of Gods publick worship viz. to joyn with the Church and Congregation in publick Prayer upon all occasions remembring that God's house is and ought to be the house of Prayer and the Promise made to such publick meetings and Prayers of the Church Matth. 18. Wheretwo or three are gathered together c. Mark 11. 17. Is it not written My house shall be called of all Nations the house of Prayer Jan. 31. 1629. but ye have made it a denne of Theeves OF the third The Persons who should esteem and take the house of God or publick place of his Worship to be an house of Prayer and should use it accordingly that is to say should joyn with the true Church of the New Testament in performance of Divine and Religious worship viz. All Nations Gentiles as well as Jews Here then is a plain Prophecy of the calling of the Gentiles which was to be fullfilled long after in these times of the New Testament See Act. 13. Observ 1 Observ 1. It was the Will of God that the Gentiles should be called and gathered to the true Church in these times of the New Testament And that they should shew the fruit and effect of their Calling by their forwardnesse to joyn with Gods people in the true worship of God and that in the solemn place appointed for it This is here signified when it is said That all Nations should call the house of God an house of Prayer This calling of the Gentiles is foretold also in many other places of the Prophets Esay 2. 2. In the last dayes c. all Nations shall flow to the Mountain of the Lord. Esay 60. 3. The Gentiles shall come to the light of the Church Zephan 2. 11. The
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
hard to flesh and bloud yea impossible to nature as impossible as to remove a Mountain yet this is thy comfort if thou canst but believe in God and in his power and if thou canst by the same Faith believe and rest upon Christ Jesus the Son of God thou shalt have strength to do all that is required of thee As our Saviour said before chap. 9. ver 23. to the father of the Lunatick Child If thou canst believe all things are possible c. So here though thou be weak in thy self and unable to do the least good work yet there is power enough in God and in Christ and his power is made perfect in weakness Though never so weak in thy self yet strong in the Lord and in the power of his might c. yea further though thy Faith be as yet but weak yet if it be a true Faith it shall strengthen thee and by it thou shalt receive power from God to overcome all difficulties and to do great and wonderfull things so far forth as God shall call thee to performance of them Observ 2 Observ 2. In that our Saviour here opposeth doubting and believing one against the other as contraries see that although doubting may stand with Faith in some degree yet it is not of the nature of Faith but directly opposite unto it even as contrary as fire to water as darkness to light Therefore they are in other places also opposed one against the other as Rom. 4. 20. Abraham staggered not at the promise of God through unbelief but was strong in Faith c. and Jam. 1. 6. Let him ask in Faith and waver not c. To be observed against the Papists who commend doubting and count it humility c. so to believe as to rest in doubt also touching the pardon of our sins and Gods favour c. As on the contrary they count it presumption to believe so as not to doubt of these rules we have a special revelation from God to assure us hereof But if this were so then doubting should be commendable and of the nature of Faith whereas contrariwise it is a sin and most opposite and contrary to true Faith We grant that doubting is alwayes mingled with Faith but it is not of the nature of it but contrary Observ 3 Observ 3. Here also we may see that although true Faith may stand with some kind of doubting yet there is a kind of doubting which cannot stand with true Faith in one and the same heart viz. such doubting or distrust as is yielded unto and not resisted but suffered to prevail in the heart This doubting cannot stand with Faith but true Faith where it is doth exclude all such doubting and unbelief Here that of the School-men is true Fides non exeludit omnem dubitationem sed vincentem Reason Reas True Faith being contrary to doubting cannot but resist it by Prayer and other means yea it doth not onely cause us to resist doubting and unbelief but so to resist as to prevail and overcome it though not at all times for sometimes doubting may have the upper hand in a true Believer yet usually and for the most part at least it will get victory in the end Vse Use See then that where there is no resistance and striving against unbelief but a yielding to it c. there is no true Faith which shews how fearful and dangerous it is for any to harbour doubtings or distrust and to give way to it without resistance On the contrary labour by all means to resist it c. Mark 9. 24. Observ 4 Observ 4. Lastly In that it is said shall not doubt in his heart but believe c. See what is the proper seat or subject both of unbelief and of Faith viz. the heart of man by which we are principally to understand the will and affections Some indeed do place Faith in the mind and understanding which is true in some respect namely so far forth as Faith doth comprehend in it a knowledg and assent of the mind to the truth of those things which we believe Thus it is in the understanding But if we consider Faith as it is an affiance or confidence in God and in Christ and in the Word and promise of God wherein the nature of Faith chiefly stands thus it is in the heart that is in the will and affections most properly Rom. 10. 10. With the heart man believeth unto righteousness c. See Act. 8. 37. and Ephes 3. 17. Mark 11. 24. Therefore I say unto you what things soever ye desire when ye pray believe that ye receive April 11. 1630. them and ye shall have them IN the two former Verses our Saviour exhorted his Disciples to the practice of Faith in trusting or relying upon God for the obtaining of the gift of Miracles and whatsoever else they desired and was needfull for them and withal he shewed them the power and vertue of true Faith that if they could believe they should be able to do great and wonderful things even as hard as the removing of a Mountain Now having thus shewed the power and efficacy of Faith he doth from hence take occasion in this 24th verse further to urge his former exhortation to the practice of Faith and withal takes occasion to speak of Prayer one principal work of Faith and a further means subordinate to Faith for the obtaining of the gift of Miracles and whatsoever else was needfull for them So that as before he exhorted them to the practice of Faith in general so now more particularly he stirs them up to the practice and exercise of Faith in the duty of Prayer shewing also the power and vertue of this Faith in Prayer in that it maketh prayer effectual for the obtaining of those things which Believers do pray for First open the words Therefore q. d. seeing true Faith is of such power and vertue as to do so great and wonderful things even above nature c. I say unto you Here he repeateth again one part of that serious and earnest asseveration used by him before in the former verse avouching the truth of that which he speaketh in his own name and by his own Authority What things soever ye desire when ye pray Whatsoever things ye ask of God in Prayer with desire to obtain them Believe that ye receive them Labour by Faith to be firmly and undoubtedly perswaded and assured that ye shall obtain your requests at the hands of God That ye receive them That ye shall most certainly receive them as if ye had them already The present Tense put for the future to shew certainty And ye shall have them Ye shall certainly obtain your sutes and requests and be partakers of those things which ye so ask of God in Prayer In the words consider four things 1. The ground of the exhortation implyed in the first word Therefore 2. The manner of propounding and urging the exhortation with an earnest and
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
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.
25. That your Father also which is in Heaven may forgive you your trespasses May 16. 1630. NOW followeth the Author or efficient Cause of this benefit of Forgiveness of sins here promised to such as forgive others God himself Described 1. By a relative Title in that he is called their Father 2. By the special place of his abode which is Heaven That your Father which is in Heaven c. Observ 1. In that forgiveness of sins is here ascribed unto God their heavenly Father as his proper Act Hence gather that it is God alone that can and doth forgive sins This is his proper Act or Work not communicable to any Man or Angel Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Exod. 34. 6. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the transgression of the Remâ—ant of his Heritage c. Yea the Scribes and Pharisees knew this Mark 2. 7. Who can forgive sins but God onely and therefore they accuse our Saviour of Blasphemy because he took upon him to forgive sins being but a meer man as they falsly supposed Quest Quest How can God forgive sins being just Answ Answ There is a satisfaction made to his Justice by the Death and Passion of Christ and so in him He forgiveth c. Quest Quest How then doth he freely forgive Answ Answ Because he freely gave his Son c. Reas 1 Reason All Sin is an Offence to God and a breach of his holy Law 1 Joh. 3. 4. therefore he onely can forgive it This is true even of those sins which are committed against men even these are first and principally against God Psal 51. 4. Against Thee only have I sinned c. yet he had sinned against Uriah and against Bathsheba Reas 2 Reas 2. Onely God can infuse Grace into the Sinner Now this goes alwayes with Forgiveness of sins Vid. Aquin. Object Object Joh. 20. 23. Whose sins ye remit they are remitted c. Answ Answ God's Ministers are said to remit sins not by any Judicial Power or Authority of their own but ministerially onely by pronouncing declaring and applying forgiveness of sins to the penitent in the Name of god and of Christ Use 1 Vse 1. To confute the gross Errour of the Papists touching the Pope's Power to pardon sins which is God's peculiar Office not communicable to Man or Angel which shews also the Pride and Presumption of that Antichrist of Rome thrusting himself into God's Office c. yea they challenge and ascribe this Power to their ordinary massing Priests c. Wherein they shew themselves more blind than the Scribes and Pharisees who confessed it to be God's priviledge alone to forgive sins Vse 2 Vse 2. See what to do if we would have our sins pardoned and have inward peace and comfort in our Consciences Seek to God in Christ for mercy and pardon humble thy self to him confess thy sins and sue to him most earnestly for pardon and mercy c. This is the onely way to obtain pardon and inward peace and there is no other way in the World Him thou hast offended and he onely can forgive thee and it is his mercy alone in pardoning thy sins which can cure and heal thy wounded Conscience and give thee true inward comfort and peace It is not carnal Mirth or Company or following the World that can ease or pacify a wounded Conscience guilty of sin but God's mercy alone pardoning it in Christ and assuring us in Conscience of it Quest Quest Are we not to ask forgiveness of men also Answ Answ Yes so far as we have by any sin offended or scandalized men but first and principally we are to humble our selves to God and make our peace with him See before upon the 7th Verse of the 2d Chapter Observ 2. From the Title Father given to God in respect of the Disciples of Christ being Believers We may gather the great and excellent priviledge of true Believers in that they have God to be their Father and they are his Children by the Grace of Adoption in Christ though by Nature they are Children of Wrath as others Joh. 20. 17. I ascend to my Father and your Father to my God and your God Joh. 1. 12. As many as received him to them he gave Power to become the Sons of God even to them that believe on his Name Gal. 3. 26. Ye are all the Children of God by Faith in Jesus Christ Use Use This is matter of great comfort to the faithful for God being their Father cannot but love them dearly as Children and shew his love by all fruits of it He cannot but take care of them and provide for them all things needful for Soul and Body He cannot but shew pity and compassion towards them in their afflictions and miseries Psal 103. 13. like as a Father pitieth his Children c. He cannot but bear with their Infirmities and pardon their failings in Duty Observ 1 Observ 3. In that God is said to be in Heaven above all other places by his special presence this may teach us a two-fold Duty 1. That we should labour to be heavenly-minded and affected that so where God our portion and chief treasure is there may our hearts be also Col. 3. 2. Set your affections on things that are above c. Phil. 3. 20. Our conversation is in heaven viz. in heart and affection by heavenly meditations and affections carried towards the things that are above where God our Father is we should therefore labour to be with him there in mind and affection as much and often as is possible even while we live on earth We should often meditate of God that is of his Nature Essence and Divine Properties and of his love and favour toward us as David Psal 73. 25. Whom have I in heaven but thee c. We should also often meditate of the nature and excellency of that life to come and raise our hearts and affections to the love and desire of these heavenly things c. weaning our hearts from this world and using it as if we used it not 2. This should teach us to be willing yea desirous to be gathered in due time to that excellent place where God our Father is that where he is we may be also immediately joyned to him and seeing him as he is face to face A true loving Child desires to be with his Father in his sight c. So should we c. See how willing we should be to dye when God calls us to it as Paul Phil. 1. 23. and 2 Cor. 5. 8. that we may go to our Father Joh. 20. 17. Also to love the appearing of Christ at the last day Verse 26. But if ye do not forgive neither will your Father c. The second Reason used by our Saviour to move his Disciples to free forgiving of enemies
much on our Goods Lands Houses Wives Husbands Children c. We may love our Friends and use our Goods and the things of this World but yet so as if we used them not we must so affect our Friends and use our Goods as that we daily prepare in heart and affection to leave them at any time when God shall call us to it either in our Life time or at our Death though we are not to imitate Popish Fryars and Monks who without a calling do forsake their Goods and vow voluntary poverty yet if God call us to part with all we have for his Names sake or for the Profession of his Truth we must do it and therefore we had need daily to dispose our hearts to the doing of it that we may be willing to do it indeed when the Lord shall call us to it Observ 2 Observ 2. In that these Disciples performed speedy obedience to Christ's calling straightway forsaking all and following him Hence learn That we ought to yield quick and speedy obedience unto Christ in all his Commandements what he enjoynes us we must without delay yield obedience in performing it So Paul Gal. 1. 16. As these Disciples yielded speedy obedience to Christ in this duty of following him and forsaking their Goods and Friend so must we without delay yield to the performance of every duty which Christ doth require of us Heb. 3. 7. To Day if we will hear his Voyce c. Now among other Commandements of Christ there are two principall ones which he enâ—oyneth us The first is to Believe in him by Faith laying hold of him and all the saving benefits of his Death and Obedience See Joh. 14. 1. The second is to Repent and turn from our Sins This Christ appointed to be Preached in his Name as one of his special Commandements Luke 24. 47. It is therefore our Duty as in all other Commandements of Christ so especially in these two to yield speedy obedience unto him without delay Reas 2. That obedience is most pleasing and acceptable to Christ which is performed without delay therefore our Saviour gave a check unto those who made delayes when he Commanded them to follow him Luke 9. 59. Use Use To reprove those that delay and put off their obedience to Christ's Will and Commandements They will hereafter repent of their sins and get Faith in Christ when they are old or else when they have compassed such a bargain when they have gotten thus much in Lands by the year then they will seek after Faith and turn to God from their sins But know that as Christ commands thee to do these things that is to Believe and Repent so He requires thou shouldst Forthwith do them Today hear his Voyce and harden not thy heart Thou wouldest have thy Servant obey thee speedily How much more shouldst thou yield speedy obedience unto Christ thy Heavenly Lord and Master He requires thy present service and obedience put it not off then from day to day or from one time to another c. Mark 1. 21 22. And they went into Capernaum and straightway on the Sabbath Day He entred into the Synagogue Nov. 29. 1618. and taught And they were astonished at his Doctrine c. THe Evangelist having in the former Verses laid down the Calling of four Disciples of Christ to be his Followers Now in these two Verses he proceedeth in setting down the history of Christ's Preaching whereof he had in part spoken before Ver. 14. 15. And as he there recorded his preaching in the Country of Galilee in generall so he setteth down his preaching in Capernaum which was one particular Town or City in Galilee Further note That this History of Christ's preaching here mentioned came to passe a good time after that which is mentioned before Ver. 14 15. For that is to be understood of his first publick preaching in Galilee But this here mentioned came to pass after he had gone over Galilee and after his coming to Nazareth and preaching that excellent Sermon mentioned Luke 4. 16. c. Upon the preaching whereof those of Nazareth thrust him out of the Synagogue and City and would have thrown him head-long down from the brow of a Hill as is in that place recorded See Kemnit He had before setled his dwelling in Capernaum and now he returneth to it again Touching this History we have in it four things principally set down 1. The Place where he preached namely in the Synagogue at Capernaum 2. The Time on the Sabbath Day 3. His readiness to preach he went straight way c. 4. The effect wrought by his Teaching Ver. 22. They were astonished at his Doctrine And this astonishment is set forth by the cause of it namely the manner of Christ's teaching set down 1. Positively or Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes Into Capernaum This was the mother-City or Town in Galilee onely it was a populous Town in our Saviour Christ's time Therefore our Saviour leaving Nazareth where he had bin brought up came and dwelt in Capernaum Matth. 4. 13. Hence it is also called his own City Matth. 9. 1. Here he conversed and preached much at this and other times and here he wrought 〈◊〉 of his famous Miracles in which regard this City is sayd to be lifted up to Heaven Matth. 11. 23. On the Sabbath Day In the Originall it is Sabbaths in the plurall number by Enallâ—ge numeri one number put for another So elsewhere as Matth. 12. 1. and Acts 16. 13. Now by the Sabbath we must here understand the Jew's Sabbath which was the seventh Day from the Creation of the World being that which is now our Saturday for the Christian Sabbath which we now keep on the first day of the Week was not yet instituted till after Christ's Resurrection Into the Synagogue The Word signifies an Assembly or Gathering together of People in any Place By this name the Jews called their ordinary places appointed for the publick Worship of God such as our Churches now are So Luke 7. 5. In these Synagogues they usually assembled on the Sabbath day for publick prayer and for the publick reading and preaching of the Word as may appear Acts 13. 15. and Acts 15. 21. Therefore our Saviour Christ took the opportunity of the time being the Sabbath and of the place being in the Synagogue there and then to preach when the People were assembled that so he might do the more good by his preaching Observ 1 Observ 1. Ministers of the Word ought to observe and take all opportunities of doing good by their Ministery They must be wise to discern of the fittest times and places for the exercise of their Ministery and for the gaining of Souls to God thereby as also to take the opportunity of such Times and Places Thus did our Saviour Christ usually as we see here and at other times
unfruitfull These are they which are sowen among thorns Those that were resembled by the thorny-ground in which seed is sowen Such as hear the Word And not onely hear it outwardly but do also inwardly receive it into their minds and hearts understanding and being affected with it in some measure and not onely so but making shew also of fruitfulness for a time That they go thus far may appear because it is said in the Parable That the thorns springing up with the seed choaked it Luke 8. 7. which implyeth That the Seed of the Word doth in some degree enter and take root in these hearers hearts and also springeth up in their lives making shew of fruitfulness for a time but is at length choked by the thorns of worldly cares c. Here then we see that men may go very far in the properties of a good hearer of the Word and yet not be such a one but come short of all true and sound fruit of hearing But of this Point before in speaking of the second sort of bad hearers Now then to go on to speak of the failing or defect of these Worldly-minded hearers Vers 19. And the cares of this world That is Cares for and concerning worldly matters and things of this life which serve for the maintenance and preservation of it as meat drink apparell riches c. Further we must here know there is a twofold care of these earthly things for this life 1. A moderate provident care whereby one is carefull in the use of good means for the maintenance of himself and those that belong to him in this present life as in wisely forecasting how to provide things necessary as also in walking painfully in a mans calling thereby the better to maintain himself and those that depend on him and in using other good means for the providing of things necessary for this life yet so as to leave the success of all means unto God This is a good and necessary kind of care commended in Scripture to us Prov. 6. 6. Solomon sends the sluggard to the Ant to learn this provident wise care 1 Tim. 5. 8. He that provides not for his own c. 2. There is an immoderate or excessive and distracting care When men do not onely care to use the means for provision of things necessary for this life but do also vex and disquiet their hearts about the issue and success of those means not depending on Gods providence for a blessing on them but distrusting his providence and trusting in the means only This is called a distracting care because it divideth and pulleth asunder the mind and thoughts as it were by perplexing them with vain fears and doubts about matters of this life and so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth And this kind of worldly cares is here meant by our Saviour Deceitfulness of riches An Hebraism which signifies as much as deceitful riches Now by deceitfull riches our Saviour further understandeth not the riches themselves but the inordinate affection of loving and desiring them which is nothing else but the sin of covetousness The lusts of other things That is all other immoderate and unlawful desires of earthly things and namely of the pleasures of this life as St. Luke explaineth it Luke 8. 14. Entring in Viz. into their hearts choak the Word As thorns hinder the growth of Corn that it cannot come to ripeness and perfection so these cares and inordinate lusts growing up and bearing sway in the hearts of these hearers of the Word do hinder them from bringing forth any true and saving fruit of the Word preached It becometh unfruitfull By fruit understand obedience to the Word Luke 8. 14. They bring no fruit to perfection They bring forth some kind of fruit some kind of obedience c. but not any good and perfect fruit no such sincere obedience as is acceptable to God or available to their own salvation and therefore in effect and upon the matter it is as if they brought forth no fruit at all So much of the meaning of the word Doctr. 1 Doctr. 1. In that worldly cares are mentioned as a means of choaking the Word we learn That immoderate and distrustfull cares for things of this life are one great hinderance to the profitable hearing of the Word These are one sort of thorns choking it in us Now such Cares do hinder the fruit of the Word 4. sundry wayes 1. By keeping men from hearing the Word For if they hear it not they cannot profit by it So Luke 10. 40. Martha was cumbred and taken up with worldly cares about making bodily provision for Christ when she should rather have attended to the Word of Christ as Mary did 2. They hinder men from diligent attention to the Word in time of hearing This they do by possessing and taking up their minds with thoughts of the world and by distracting them so that they cannot be free to attend and give heed to the doctrine of the Word 3. They hinder men from remembring the things that have been taught thrusting them out of their minds so soon as they have heard them and not suffering them afterwards to meditate of them 4. They keep men from yielding obedience to the Word This we may see in that Parable Luke 14. 18. where those that were invited to the holy Supper or Banquet prepared of the Lord were hindred by worldly cares from coming to partake of it The first said I have bought a piece of ground c. Another I have bought five yoke of Oxen c. The scope is to shew that such immoderate cares of worldly matters do hinder many from yielding obedience to the Word whereby Gods calls and invites them to his heavenly banquet that is to be partakers of the saving graces of his Spirit in this life and of heavenly glory after this life Use 1 Use 1. See one reason why many hearers profit little or nothing by the Ministery of the Word Their hearts and minds were so possessed and taken up with immoderate care about things of this life that they have scarce time to hear the Word but like Martha are cumbred about the World when they should be in the Church to hear the Word or if they come there to hear yet in time of hearing their minds are so distracted with thoughts of the World of Farms Cattell Money and about providing of necessaries for this life that it is impossible they should give attention to the Heavenly instructions delivered out of the Word so long as they are so taken up with earthly matters Their hearts and minds are so stuffed with cares and thoughts of the world that there is no room for the Word to enter or lodge there their bodies are present in the Church but in heart and mind they are absent their thoughts and affections are running abroad at the same time after their Farms Corn Cattel Bargains c. Upon these they think when they
us by these thoms of covetousness nay then we shall with David esteem the Word of God above all manner of Riches Psal 119. 14. Doctr. 2 Doctr. 2. Further from these words the deceitfulness of Riches we learn the nature and property of worldly Riches that they are deceitfull they prove so oftentimes yea most usually to their owners Now these are so in sundry respects 1. In that they are inconstant and transitory seldome staying long with their owners but apt to be flitting away from them yea sometimes to forsake them suddenly therefore called uncertain riches 1 Tim. 6. 17. and Prov. 23. 5. they take them to their wings as an Eagle and flye into the Heavens Thus Job's great Wealth deceived him and Luke 12. 20. Thou fool this night c. then whose shall these be As we account him a deceitfull friend that is inconstant and uncertain in his Love and friendship so as we know not where to have him we cannot be sure of the continuance of his kindness but he is apt to withdraw it upon every small occasion So it is with worldly wealth it is an inconstant and therefore a deceitfull friend like a fugitive Servant as Chrysostome saith 2. Riches are wont to fail men when they have most need of help and comfort In the evill day at the hour of death and especially in the day of the Lords wrath at these times they leave their owners destitute of help Prov. 11. 4. They avail not in the day of wrath Ezech. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath Nay further it is said That in time of War they shall cast their Silver and Gold in the Streets We account him a very deceitfull friend who faileth us in our greatest necessity So account of Riches 3. They promise unto men that good which they do not perform they promise much good and happiness to them they promise health and long life safety in time of danger ease and contentment worldly Honour c. and yet are not able to perform these Luke 12. 19. That rich fool by reason of his wealth promised himself ease and pleasure and long life yet all his wealth could not make this promise good to him Yea further some promise themselves Gods favour because of their wealth but wealth cannot make this promise good to them for Eccles 9. 1. No man knoweth love or hatred that is the love or hatred of God by all that is before them that is by all outward temporal blessings as Wealth Honour c. for ver 2. All things come alike to all c. 4. They are helpfull to the body and outward man but hurtfull to the Soul stealing the heart from God c. Object Object Riches are the good blessings of God how then can they be said to be so deceitfull Answ Answ In themselves they are good so far as they are well used but they are occasions of deceiving many by reason of mans corruption being so apt to abuse them unto sin by loving them too much and by putting too much trust in them c. Vse 1 Use 1. Hence gather that it is dangerous to be rich in this Worlds goods unless God give special Grace to use Riches well the reason is because they are by reason of mans corruption so apt to be abused and so to prove deceitful and hurtfull to the possessors of them See then how needfull it is for all that have wealth in abundance to pray unto God for speciall grace to use them well c. Use 2 Use 2. Seeing riches are so deceitful remember the counsel of Solomon Prov. 23. 4. Travell not too much to be rich c. No cause to bestow so much time and pains as many do rising early going late to bed c. only to get worldly wealth which when they have it is so deceitfull and uncertain so unable to help them in greatest need yea so hurtful and dangerous to the Owners without Gods special grace c. Think of this all greedy worldings and consider what folly and madness it is greedily to hunt after that which is so deceitful and uncertain Prov. 23. 4. Cease from thy own wisdome that is from this carnal wisdome of the world which moves men to labour so much to be rich which wisdome is indeed meer folly and madnesse as he proveth in the words following Verse 5. Wilt thou sayes he set thine eyes upon that which is not q. d. seeing wealth is so uncertain and deceitful it is folly to set thy eyes upon it so much Contra Seek Spiritual riches c. Lay up treasure in heaven c. Use 3 Use 3. Such as have wealth in abundance to take heed they be not deceived by it they had need be very wise and watchfull over themselves in the possessing and using of riches lest they prove deceitful to them If we be to deal with one that is deceitful or uncertain in his dealings we use to be wary and circumspect in our carriage toward him so had every rich man need to deal warily with his own goods lest they cozen and deceive him Remember how deceitful earthly riches are how inconstant and uncertain apt to forsake us suddenly yea to fail us when we have most use of them as in time of danger at the hour of death c. Therefore 1 Tim. 6. 17. Trust not in uncertain riches but in the living God c. Thou mayst use them to Gods glory and the good of thy self and others but trust not in them set not thy heart upon them put not confidence in them Job protesteth he did not make the wedg of gold his confidence Job 31. 24. Will any man trust a deceiver and cozening companion So do not thou trust thy wealth which is so deceitful though it promise thee much good and happiness believe it not for it cannot perform this if it promise thee health ease pleasure believe it not if it promise thee Gods favour believe it not these are deceitful promises it is never able to perform them to thee therefore build not upon them c. So much of the â—econd sort of Thorns which choak the Word in these hearers The deceitfulness of riches Doctr. Now followeth the third sort The lusts of other things That is other inordinate and unlawful desires of earthly things whether it be of worldly pleasures and delights or of wordly honours or the like called worldly lusts Tit. 2. 12. such as the Apostle St. John mentioneth particularly 1 Epist cap. 2. verse 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. Doctr. Here we learn That all worldly lusts or inordinate affections to earthly things are a great hinderance to the profitable hearing of the Word one sort of thorns that choke it Now they hinder the fruit of the Word 3. wayes 1. They hinder men from being affected with the Word
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
day or to morrow we will go into such a City c. For that ye ought to say If the Lord will c. 4. That is a rash promise which is made without deliberate purpose and resolution to perform that which is promised if it be a thing lawfull and in our power Use 1 Use 1. Take heed of insnaring our selves by such rash and unadvised promises to others And that which Solomon warneth us of in making Vowes to God Eccles 5. 6. Let us also remember in the promises we make unto men viz. That we suffer not our mouth to cause our flesh to sin Some are so rash they care not what they promise though it be never so unlawful or beyond their power to perform Such promises are occasions of many sins as of lying Covenant-breaking and other sins Remember therefore in all our promises to be well advised and circumspect duly considering and weighing with our selves the lawfulnesse of that we promise and our own ability to perform it c. And in things doubtful promise conditionally Quest Quest How far are we tyed to performance of rash promises Answ Answ 1. If they be of things unlawful we sin in making them but are not tyed to keep them yea we are bound in conscience not to keep them 2. If of things lawfull though it was our sin to promise rashly yet having promised we must make conscience to perform Quest Quest But what if the performance of it will be some hinderance or dammage to me Answ Answ In this case if thy brother to whom the promise was made will release thee it is well and thou art free and it is good for thee to use all good means to this end as Solomon adviseth in the case of rash Suretiship Prov. 6. 3. But if he will not release thee thou must perform thy promise though it prove to thy hinderance See Psal 15. Use 2 Use 2. Much more dangerous then is it for us to make rash promises or vows unto God either of things unlawful or not in our power as the Papists do vowing voluntary poverty single life c. Such also as do insnare their own consciences by making rash vowes to God of things lawful without due consideration of their own strength and ability to perform what they vow to God Contrary to that precept Eccles 5. 2. Observ 2 Observ 2. In that Herod promiseth to reward her with half his Kingdom for pleasing him with her dancing hence observe How much wicked men are addicted to their sinful lusts and what great accompt they make of them in that they are content for the satisfying of them to be at great cost and charges They are content to buy the satisfying of their carnal lusts and affections at a dear rate Herod will give half his Kingdome to have his carnal mind pleased and delighted with lascivious dancing Jam. 4. 3. the Apostle mentioneth some voluptuous livers who were so addicted to their pleasures that they consumed and spent the good blessings of God upon them which they had received of him See Luke 16. 19. Exod. 32. 3. the Israelites were content to part with their golden ear-rings for the satisfying of their idolatrous lust So Ezek. 16. 17. the Idolatrous Jews took their fair Jewels of gold and silver and made themselves images of men to commit whoredome with them And Hos 2. 8. the Israelites bestowed their silver and gold upon Baal Experience shews the truth of this Point What cost do many bestow upon their lusts of pride voluptuousness c. upon gorgeous apparell gaming gluttony c. Some stick not to spend all they have upon these c. Vse Use How much more pretious account should we make of God's glory and worship and of the salvation of our own souls and the means of it being content to be at great cost for the furtherance of Gods glory and worship and for the furtherance of our salvation and for the enjoying of the means of it shall the wicked be so prodigal in bestowing cost on their wicked lusts and shall not we be bountiful to give to good and holy uses as to the maintenance of God's worship the relief of God's Saints c. shall we be niggardly and sparing this way as some are who think all lost and mis-spent that is spent this way Be it far from us It is an utter shame for us to be more niggardly in giving to good uses than the wicked are in bestowing upon their lusts Therefore let it not be so with us But as they are bountiful in giving to the satisfaction of their lusts so let us be much more forward and liberal in giving to the maintenance of God's glory and worship and to the procuring and enjoying of the means of our own salvation Observ 3 Observ 3. Further in that Herod discovereth such extream folly and madnesse in promising to give this wanton Damosel whatsoever she would ask though to the half of his Kingdom and that onely for her dancing before him We may see the cursed fruit and effect of sin and sinful lusts in such as are given over unto them that they do even besot them and make them foolish depriving them of sound reason and judgment Hos 4. 11. Whoredome and wine take away the heart Rom. 1. 28. God gave them up to a reprobate mind or to a mind void of judgment to do things not convenient and Verse 21. Their foolish heart was darkened 1 Tim. 6. 9. They that will be rich fall into many foolish and hurtfull lusts c. Luc. 12 The rich fool c. Hence also it is that wicked men in Scripture are so often called fools and the Apostle calls them unreasonable or absurd men 2 Thess 3. 2. See Prov. 7. 22. touching whoredom and Prov. 23. 35. touching drunkennesse Solomon the wisest of men yet how was he besotted with the love of women So Sampson Use Use See then how fearful a thing it is to be given over unto sin or to any sinful lust This is even the high-way to extream folly and madnesse For nothing doth so much besot the heart and mind of man as wicked and sinful lusts where they do raign and bear sway Experience sheweth the truth of this in such as are given over to the sins of covetousnesse uncleannesse drunkennesse c. Object But many wicked men are very wise and politick in worldly matters Answ It is true they may be in some things wise but in some other things commonly they are very sottish and foolish especially in the eager pursuit of their wicked lusts for the satisfying of which they care not what they do what pains they take what cost they be at they will venture bodies and goods yea and their souls too rather then be hindered in satisfying their lusts wherein how great folly and madnesse do they shew and discover Oh therefore pray unto God not to give thee up to thy own sinful lusts and affections to be led
and swayed by them lest these take away thy heart and deprive thee of sound reason and judgment And beware of giving over thy self to such foolish and sottish lusts but resist them by all means and labour daily more and more to crucifie thy flesh with the lusts of it that they may not raign in thee Remember the cursed effect which such wicked lusts will bring forth if thou yield and give way to them and be led by them they will bereave thee of sound reason and judgment They will not only bring destruction upon thy soul and body after this life but even in this life present they will hurt and annoy thy mind and understanding by darkening and blinding it so as thou shalt become foolish and sottish not only in spiritual and heavenly matters but even in matters of the world as we see here that Herod shewed himself to be So much of the promise made by Herod to the Damsel Now followeth the sealing of it with an Oath He sware unto her c. Observ In that Herod doth not onely promise to give her whatsoever she asked to the half of his Kingdom without any limitation thereby binding himself to give her that which was unlawful to give if she should ask it but doth also seal this unlawful promise with a solemn oath hence we may observe That it is an ungodly and wicked practice for any to bind themselves by oath to do that which is unlawful or sinful This is noted by the Evangelist as the sin of wicked Herod to bind himself by oath to performance of an unlawful promise And it was the sin of Jehoram King of Israel to swear to cut off the head of Elisha 2 King 6. 31. It was also the sin of David in heat of passion to swear to be revenged on Nabal 1 Sam. 25. 22. This is a high degree of taking God's Name in vain For what is it else but a calling of him as a witness to the committing of sin and so to make him a patron and allower of it Great is the sin of such whether they break or keep their oath If they break it they abuse God's Name by swearing rashly If they keep it their sin is much greater as in Herod Vse 1 Use 1. See then the wickedness of such who stick not to swear to the doing or committing of things unlawfull If they be wronged they will swear in their anger to be revenged c. This is to bind themselves to commit sin And if it be a sin to swear leightly or rashly to a truth or to the doing of that which is lawful how much greater sin to swear to that which is unlawfull and wicked The other is light and vain swearing but this is more fitly called Wicked and ungodly swearing Vse 2 Vse 2. Beware of this wicked kind of swearing as that which is evill and unlawfull A great sin it is to promise or purpose to commit sin how much greater to bind our selves to it by Oath calling God to witness as an approver of our sin Deut. 28. 58. We should fear this great and fearfull name The Lord our God The very thought of his name should fear us from sin and not bind us unto sin Mark 6. 24 c. And she went forth and said to her Mother c. Sept. 2. 1621. OF the two first Effects or Consequents of the Dancing of Herodias's Daughter before Herod we have spoken namely of her pleasing of Herod and of his rash promise made to give her what she would ask c. Now follows the third Consequent of that Dancing namely the sute or Petition which the Damsel made unto Herod for the head of John Baptist to be given her in a Platter at the time of the Feast laid down ver 24 25. Where we have to consider two things 1. The preparation unto the putting up of her sute She was first advised by her Mother 2. The putting up of the sute it self Touching the Preparation consider two things 1. Her asking counsell of her Mother She went forth and said to her Mother What shall I ask 2. The advice given by her Mother She willed her to ask the head of John Baptist Touching the putting up of this sute consider two things 1. The manner of putting up and urging her sute to Herod with great haste She came in straightway with haste unto the King And in the words following she desired to have her sute granted by and by 2. The matter of her Petition That he would give her the head of John Baptist in a Platter She went forth These words shew that Herodias was not present at the Table with Herod and his Nobles at the Feast but that she was in some other room or part of the House where the Banquet was made And it seems to have bin the custome of those times for men and Women to Feast and Banquet apart in severall rooms and not together in the same place Dan. 5. 10. When Belshazzar made his great Feast the Queen was not present at first in the same place where the King and his Nobles were but she came afterward into the Banquetting houâ—e See also Hest 1. 9. Quest Quest Why did she ask advice Answ Answ Because Herod having made so large a promise it was therefore a great question whether she should ask the head of John or not Observ Observ Though this Damsell were but a leight and wanton Daughter of an Adulterous Mother and though in the main matter of her sute to Herod she shewed a wicked and bloudy mind against John in requiring his head c. yet this is commendable in her that in this doubt and question touching the matter to be requested of Herod she did first consult with her Mother before she would put up her Petition Whence we may gather that even the light of nature doth teach wicked children thus far to honour their Parents as to be willing to be ruled and guided by their advice and counsell in all weighty matters which do concern their good How much more ought this to move all children professing the fear of God to shew this honour to their Parents in being guided by them and their advice in such serious matters as do nearly concern their good As for example In the matter of their Marriage and in the choice of their particular Calling and Condition of life Isaac and Jacob were both ruled by their Parents in the choice of their Wives as we may see Gen. 24. and Gen. 28. And our Saviour Christ himself was ruled by his Parents Joseph and Mary in the choice of his Calling to live in the Trade of a Carpenter for many years Caution Caution Children to follow Parents advice onely so far as it is agreeable to the Word of God not in things unlawfull c. Ephes 6. 1. Obey Parents in the Lord. Use Use See how great is the sin of those unnaturall Children which refuse to be advised by
and importunate with the Lord to grant our Requests And then may we hope to prevail for such importunate Suiters he loveth He is not like unto some great men who love not to be too much importuned or troubled with Petitions but He loveth to be importuned and followed with our Sutes and Supplications and that with earnestness It is no trouble to him but a delight rather and such â—ervent Prayers are best pleasing to him and most powerful to prevail with him The second thing to be considered in the manner of the Prayer here made unto Christ by the Father of the Lunatick Child is that it was accompanied with much Humiliation in himself expressed by tears He cryed and said with tears These Tears no doubt proceeded from the inward sorrow of his heart whereby he was deeply touched and much humbled in himself for his Unbelief which our Saviour had put him in mind of in the former Verse which therefore he prayeth against so earnestly in the words following And this sin of Unbelief which now most troubled him did no doubt bring to remembrance other sins of his and so caused the greater sorrow in him Observ 1 Observ 1. That true Faith is alwayes joyned with sorrow and humiliation for Sin causing those in whom it is to be much humbled and cast down in themselves with grief for their sins and to mourn for the same with godly sorrow unto Repentance 2 Cor. 7. 9. this sorrow was in the Corinthians who were Believers and it is alwayes joyned with true Faith being an inseparable Effect of it So in that sinful Woman Luke 7. as she had Faith as appeareth Ver. 50. so this Faith caused her to mourn and weep for her sins abundantly Ver. 38 So Zech. 12. 10. I will poure on the House of David c. the Spirit of Grace and Supplications and they shall look upon me whom they have pierced and they shall mourn for him c. that is they shall look on Christ by Faith and thereupon shall mourn for their sins by which they have pierced him See Hos 12. 4. Exemplum Jacobi Reason Reason True Faith doth apprehend and apply God's Mercy and Goodness toward the Sinner and so causeth him to mourn and grieve for offending so gracious and merciful a God Use Use To examine our Faith by this special fruit and companion of it viz. Godly sorrow and Humiliation of Heart for our sins Look whether we be humbled and cast down before God in sight of our sins whether we feel our hearts broken and melted with godly sorrow and grief for them especially for those sins by which we have most dishonoured God and that not so much in regard of the punishment and misery which follows sin as that we have offended God our gracious Father If it be thus with us this argues true Faith in our hearts that we do in some measure truly believe and apprehend God's Mercy towards us in Christ which makes us so to grieve for offending him On the contrary if our hearts be not yet truly humbled and broken with godly sorrow for our sins there is no true Faith in us as yet whatsoever we say or profess to the contrary It cannot be that Faith should be in a heart that is not truly humbled for sin Faith and Repentance alwayes go together and a believing heart is alwayes a broken and contrite heart truly touched and humbled with grief for sin Therefore let every one of us look to it and examine our Faith by this infallible mark and sign of it viz. This true sorrow and humiliation of heart for our sins Every one can say he hath Faith but this is not enough 2 Cor. 13. 5. we are bid to examine our selves whether we be in the Faith c. especially this is to be done at this time now we are to come to the Lord's Table Faith is one of the principal Graces which we are to examine our selves for before we come to this Sacrament as we heard lately upon 1 Cor. 11. 28. And here is one special mark to try and know it by look to thy self then now thou comest to the Sacrament whether thou be truly humbled and grieved for thy sins c. If so it argues some true Faith begun in thy heart Otherwise if not thus humbled and broken in heart never think thou hast any true Faith or that thou art fit to be partaker of the Sacrament Presume not therefore to intrude into this holy marriage Feast without a wedding Garment Some are so far from true sorrow for their sins that they are not yet come to true sight of them Observ 2 Observ 2. In that this father of the possessed child was grieved especially for his sin of Unbelief as appeareth by the words following we may gather That where there is true Faith there is alwayes grief and sorrow for the contrary sin of Unbelief which is mingled with Faith Faith being imperfect even in the best Christian in this Life and being joyned with the contrary sin of Unbelief which doth continually resist and oppose Faith This cannot but cause greive and sorrow in the heart of the Believer it cannot but cause him to mourn and grieve for the weakness of his Faith and for that it is so much opposed and hindred by the enemy thereof which is Unbelief Use Use Here then see another special mark and sign whereby to examine and try our Faith whether it be true and sound not counterfeit Look what grief of heart we feel for the weakness of our Faith and for the contrary sin of Unbelief which opposeth and hindreth our Faith It is a good sign of the presence of any Grace in the heart when the contrary sin or corruption is not onely felt and perceived but lamented and grieved for This argues that sin not to be a reigning sin but of infirmity because the party in whom it is doth not allow or like of it in himself but on the contrary doth mourn and grieve for it Observ 3 Observ 3. In that the inward sorrow of heart which was in this party did express it self outwardly by tears we may learn That when the heart is truly touched and humbled with sorrow for Sin it will shew it self also outwardly by some Signs and Testimonies thereof as occasion is offered as by tears or weeping or by a sad and heavy countenance or some other way Luke 18. 13. The humbled Publican standing far off would not so much as lift up his eyes to Heaven but smote upon his Breast c. Luke 7. The Woman which washed Christ's feet with her tears c. Quest Quest Whether outward tears be of absolute necessity in true humiliation for sin Answ Answ Not so for there may be true humiliation of heart with dry eyes and some are naturally of so dry a constitution of Body that they can very hardly or not at all draw forth tears yet I take it that in great and extraordinary