time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
do not yet feel it labour and strive unto this practice of faith especially then when thou feelest the burden of thy sins and fearest God's wrath Then especially labour by faith to cast thy self upon Christ and to rely on him for pardon of sins c. Observ 3 Observ 3. In that our Saviour joyneth these two Properties together in his disciples 1. That they were little ones in humility 2. That they were believers in him hence we may gather That true faith and true huâ—â—lity go alwayes together in such as are good Christians they are inseparably joyned as the cause and the effect in every true Christian faith being the cause and humility the effect and such an effect as is never severed from the cause See this in the Publican Luke 18. he was both a true Believer as appears in that he went away justified which could not be without faith and withall he was very humble in himself as appeared by his carriage looking downward and standing far off c. So Luke 7. in that woman that washed Christ's feet with her tears c. Matth. 8. 8. the Centurion excelled in faith and likewise in humility thinking himself unworthy that Christ should come under his roof c. Reas 1 Reasons 1. There is a connexion of all sanctifying graces of the Spirit in the regenerate especially of such as are fundamental and most necessary to salvation so as he that hath one hath all in some measure Therefore he that hath faith must needs have humility 2. By true faith the Believer doth apprehend God's mercy in Christ for the pardon of his sins which cannot be without a true feeling of sin and godly sorrow for it which is the ground of true humility 3. Faith doth apprehend Justification by free grace and mercy of God without any merit or worthiness in the person and so causeth the Believer to deny himself and his own righteousness in the matter of his Justification and so to be humble Vse 1 Use 1. See here again how we may try and know true faith in our selves viz. by this inseparable effect and companion of it which is true humility if thou be truly humble and lowly in heart and in thy whole â—aâ—riage even as a young child And this argues thee to be a believer in Christ and to be indued with some measure of true faith which is the mother of humility c. Use 2 Use 2. If we would be truly humble as little children c. as we must be if ever we come into the Kingdome of Heaven then labour first for the grace of true faith to apprehend God's mercy in Christ Jesus for pardon of sins c. This will cause and bring forth in us true godly sorrow and grief for thy sins and so work true humility for a heart truly broken for sin is alwayes an humble heart True faith will cause thee to deny thy self and all that is in thee in the matter of thy Justification and Salvation and make thee go and seek to Christ alone and this will make thee truly humble c. Now followeth the third and last thing to be spoken of in this Threatening denounced by our Saviour against such as offend or wrong his true Disciples viz. the grievous punishment threatned against such set forth by comparison to the punishment of such malefactors as were wont to be drowned in the Sea with a stone about their neck c. Observ 1 Observ 1. The Lord will most severely judge and punish such as give offence to his Saints and servants by any wrong or injury offered unto them As he will reward such as do good to his Saints as we heard before in the Verse foregoing so he will severely punish such as wrong them This may appear in that our Saviour here denounceth such a grievous threatening of Judgment against such that it were better for one to have a milstone hanged about his neck c. This shews that the Lord will severely punish and be revenged of all such as offer wrong to his true Servants and that both in this life and after this life 1. In this life with temporal Judgments Gen. 12. 3. the Lord telleth Abraham that he would curse such as cursed him And we have Examples of the temporal Judgments of God inflicted in this life upon such as have wronged or abused his faithful Servants and not only upon particular persons but upon whole families as upon Pharaoh and his house for taking Abraham's wife from him wrongfully Gen. 12. 17. So upon Abimelech King of Gerar and his house for the same sin Gen. 20. 18. Therefore Psal 105. 14. it is said He reproved Kings for their sakes viz. not onely in words but really by plaguing and punishing them for his servants sakes yea upon whole Nations Matth. 23. 35. Our Saviour threatens the Jews that upon them should come all the righteous blood of God's servants that had been shed upon the earth from the blood of Abel unto the blood of Zacharias c. The Histories of the Church are full of examples in this kind viz. of God's Judgments in this life upon the persecutors of his Saints c. 2. After this life God will most severely punish such as offend and wrong his faithful servants by eternal Judgment and damnation in Hell if they repent not This is chiefly implyed in this place when our Saviour sayes It were better for one to have a milstone c. Therefore also Matth. 18. 7. a Woe is denounced against such as are the cause of such offences and injuries against the Saints of God 2 Thess 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire c. And if it be so that the Reprobate shall be condemned at the last day for not doing good to the Saints of God Matth. 25. 41. how much more for doing them hurt c. Use 1 Use 1. This serves for the terrour of all such as are guilty of this sin of offending the Saints or Servants of God by any wrongs injuries or abuses offered to them in word or deed Let them know and be assured that howsoever the Lord do for a time permit and suffer them to wrong or abuse his Servants yet he will not alwayes suffer it but will in due time most severely punish and be revenged on them for all the wrongs they have offered to his servants He hath threatened to do it and it is just with him to do it and therefore he will most certainly doâ—st The wrongs and abuses offered to his Saints and Servants are so many indignities done against the Lord himself and so doth he esteem them and therefore cannot but severely judg and punish such both in this life and after this life in Hell who are guilty of this sin of offending and scandalizing his servants by such wrongs and
the Baptist 2. They differ in this respect That John baptized into the Name of Christ who was to come immediately after him and within a while to suffer death and to rise again and to ascend into heaven but the Apostles and other Ministers succeeding do baptize into the Name of Christ who is already come and hath already suffred and risen again and ascended See Bucan loc com p. 609. So much of these two Questions touching John's baptizing which is here mentioned Obser Now from this that it is said John Baptist who was a lawful 〈◊〉 of th◠VVord did administer the Sacrament of Baptism hence we may gather that the administring of the Sacrament of Baptism belongs only to Ministers of the VVord lawfully called Matth. 28. penult Go teach all Nations baptizing them c. None therefore may take upon them to baptize but such as are lawful Ministers and Preachers of the VVord such as John Baptist and all the Apostles were therefore in the next words of this Verse there is mention made of John's preaching as well as of his baptizing to shew that these two Preaching and Baptizing went together in him Reas Baptism is a part of the Publick Ministry and therefore it is not to be executed by any but lawful Ministers and Preachers of the VVord Hebr. 5. 4. No man taketh this honour to himself c. It is true of this Office of baptizing as well as of preaching None may thrust themselves upon it without a Calling from God and from the Church Obj. 1 Cor. 1. 17. Use 1 Ans This condemns those Ministers which take upon them to baptize not being able to preach the VVord they are Usurpers of this Office of baptizing which belongs onely to lawful Ministers that is to Preachers for such as want this ability to preach are no lawful Ministers of God though they may have an outward Calling by men yet God never sent them Therefore being no lawful Ministers of the VVord they have no right to meddle with administration of the Sacrament of Baptism VVe never read of any in the New Testament that administred Baptism but onely such as were called to preach the VVord Use 2 This also much more condemneth that great abuse which sometime hath prevailed even in our Church viz. the baptizing of Children by Women For if a woman may not preach or teach the Word as a publick Person 1 Tim. 2. 12. then may she not administer Baptism for these two belong onely to the lawful Mininister who hath a warrantable Calling to perform them But this abuse being now reformed in our Church I cease to speak further of it So much of the ministerial Duty performed by John viz. his baptizing I come now to the place where he baptized In the Wilderness What wilderness this was St. Matthew telleth us Matth. 3. 1. where he saith that John came preaching in the wilderness of Judea This was not a waste and desolate place without all Inhabitants for we read Jos 15. 62. of certain Cities that were in this wilderness So sometimes in Scripture elsewhere the word Desert is put for a place little frequented and not very populous yet such as is in part inhabited So 1 Sam. 25. 1 2. it appeareth that Nabal dwelt in the wilderness of Maon and 1 King 2. 34. Joab was buried in his own house in the wilderness So the word Wilderness must be taken in this Text for a place not much frequented yet not altogether without Inhabitants It was a solitaty place yet there were Inhabitants not far off Therefore this example of John living in the Wilderness makes nothing at all for the defence of Popish Hermits who forsake humane society and betake themselves to a solitary life in some desolate place under pretence of being more free for heavenly contemplation But first This example of John Baptist is singular and extraordinary for he had an extraordinary and immediate Calling from God to live in this Wilderness it is therefore no warrant for others to do so without the like Calling 2. It is dangerous for any without speciall Calling to forsake humane society and to live alone for such Persons in so doing lay themselves open to Satan's temptations and yet make themselves the lesse able to resist them in as much as they deprive themselves of the help comfort and spirituall counsell of others See for this Eccles 4. 9 10. Quest Why did John Baptist Baptize and Preach in this VVilderness Answ 1. That the Prophecy of Esay Chap. 40. Ver. 3. might be fulfilled in him 2. That he might the more resemble Eliah therefore as Eliah lived for a time in a VVilderness 1 King 19. So did John that he might be like Eliah in this as well as in other respects for which cause he is called by the name of Eliah Mal. 4. 5. and Luke 1. 17. It is said He should go before Christ in the spirit and power of Eliah 3. That he might more freely and boldly reprove the sins and abuses that raigned in all Estates and Degrees of men in his time therefore he executed his Ministery not in some populous or great City as Jerusalem where his Preaching and Baptism might have bin more opposed but in a private a solitary place which was not very much frequented 4. To shew that now at the coming of Christ who was to follow immediately after him there should an end be put unto the Leviticall Priesthood and to all the ceremoniall VVorship and Service of God which had hitherto bin used in the Temple at Jerusalem therefore John did not go to Jerusalem or to the Temple to Preach and Baptize there but he left the ordinary place appointed for the Ceremoniall VVorship and betook himself to the VVilderness of Judea there to execute his Ministery Obser By this example of John Baptist Ministers of the word may learn to content themselves to live and to execute their Ministery in those places whither God doth call them though they be never so mean and obscure This VVilderness was but a mean and obscure place for John Baptist to Preach and Baptize in being as he was a man so famous and worthy Yet being called of God to this place he contented himself there to live and to execute his Office of Preaching and Baptizing Jerusalem was a more famous place and fitter to get renown and credit but John leaveth that and betaketh himself to the VVilderness though an obscure place because thither God had called him So should every Minister of the word content himself there to live and to execute his Ministery in that place which God hath allotted unto him not excepting against the obscurity or meanness of the Place nor against the tenderness or plainness of the People as too base for him to instruct The Apostles preached not onely to famous Towns and Cities but in some obscure and mean Villages because they had a Calling so to do as appeareth in the History of the Acts of
down in two things 1. In his mean and frugal apparel in that he was cloathed with Camel's haire c. 2. In his sober and temperate Diet He did eat Locusts and Wild-hony With Camel's haire that is with a Garment made of Camel's haire woven for so it is probable that in that eastern Country in Judea and thereabouts they used to weare cloth or stuff of the haires of Camels and Goats and such like Beasts and thereof to make Garments and to this agreeth that in Exod. 36. 14. where we read that the Curtains of the Tabernacle were made of Goats-haire for as they made Curtains so also Garments of the haire of Beasts as of Camels and Goats and hence it is that the Prophets are said to have worn hairy and rough Garments as Eliah 2 King 1. 8. is said to be a hairy man in respect of the hairy Garment which he wore And Zach. 13. 4. there is mention of false Prophets which did imitate the true Prophets in wearing a rough or hairy Garment to deceive the People Such was this Garment of John Baptist That Country was full of Camels Jansen Girdle of a Skin So it is said of Eliah also 2 King 1. 8. He was girt with a Girdle of Leather or of a skin for that is all one Leather being made of Skins of Beasts And this is mentioned to shew how mean and frugal his Apparell was in that he wore so mean a Girdle whereas in those times it was the custom of some to wear rich and costly Girdles as may be gathered out of these places 2 Sam. 18. 11. Esa 3. 24. Prov. 31. 24. And he did eat Locusts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify a kind of great Fly which useth to eat and devour the tops of corn herbs and trees See Exod. 10. 15. The Hebrew word is Arbeh Now it is clear Levit. 11. 22. That in that Eastern Country they used a kind of Locusts for meat for the Locust is there reckoned among clean Creatures that were to be eaten The same is affirmed by St. Hierom. lib. 2. contra Jovinianum where he saith that the People of the East and of Lybia do feed upon Locusts whereof great multitudes which he calls Locustarum nubes are found among them See also Plin. lib. 11. cap. 29. where he saith that the Parthians did eat Locusts And lib. 6. cap. 30. that the Aethiopians use them for meat But it is not likely that these Locusts which were used for meat in these Countryes were the same with the common Locusts which are found with us in this Country but rather there is much difference between them Howsoever this kind of meat was used by John Baptist as being common and easy to be had in that place where he lived being in the wilderness of Judea as we have heard And wild Hony that is such as in that Country used to distill from some wild trees in great abundance See 1 Sam. 14. 26. It was such Hony as was gathered by such Bees as lived abroad in the open fields and woods Sic Jansen in hunc locum Quest Quest Why did John Baptist use such mean Apparel and Diet Answ Answ 1. Because it was agreeable to the custom of the place where he lived and easy to be had there 2. That he might resemble Eliah in whose Spirit he was to go before Christ Luke 1. 17. For Eliah was a man of the like austere life as appeareth 2 King 1. 8. 3. Because he was a Nazarite from his Mother's womb as the Angel foretold that he should be Luke 1. 15. Now the Nazarites might not drink Wine or strong Drink nor use dainty meats See Numb 6. 3. c. Note that John was not a voluntary Nazarite vowing that profession onely for a time as commonly other Nazarites used to do but he was appointed of God to be a Nazarite from his Birth the like is to be thought of Sampson See Judg. 13. 5. 4. Because he preached the Doctrine of Repentance to others therefore he professed and practised repentance and mortification in his own person by using such austerity in Diet and Apparel 5. He used this strictness and moderation in his private life that thereby he might procure reverence to his Person and authority to his Ministry 6. Lastly To leave us a Pattern and example of sobriety and temperance Now from this that John Baptist is said to have used such austerity in apparel and diet the Papists would gather that he was the Author of the Popish Eremits who separate themselves from humane society and tye themselves to great strictness and austerity in Diet and Apparel But John Baptist had a special and extraordinary Calling to go in mean apparell and to fare hard as he did because he was appointed of God to be a Nazarite therefore his example gives no allowance to any Popish Hermit to take upon him such an austere manner of life without such a special Calling as John had So much in way of clearing the words of this Verse Now to the Instructions to be gathered from them Here note that howsoever the practise of John in using this mean Apparel and Diet was in part extraordinary because he was a Nazarite and his Calling was extraordinary yet it is in some respect ordinary aâ—d 〈◊〉 for our imitation namely so far forth as John in this austere and strict kind of life was a Pattern to us of sobriety and tempâ—râ—nce in the use of Apparel and Diet. Here then by this example we learn two Points of Instruction 1. Instruct In that he used such mean and frugal Apparel as a Coat of Camel's haire and a Girdle of Leather which kind of Apparel was such as the place where he lived did afford and in it self not costly hence we are taught that after his example we ought to be sober frugal and moderate in the use of our Apparel and raiment so was John so was Eliah and we have Precepts to this purpose especially for Women as being most apt to offend in this kind 1 Tim. 2. 9. That women adorn themselves in modest apparel with shamefastness and sobriety c. See also 1 Pet. 3. 3. Whose adorning that is of Women let it not be that outward adorning of plaiting the haire and of wearing of Gold c. and these Precepts are appliable to men as well as women To this purpose is that also 1 Tim. 6. 8. Having food and raiment let us be therewith content that is having moderate and necessary raiment c. The contrary to this sobriety in apparel is taxed in that rich Glutton Luke 16. 19. Particular Rules to be observed in the use of apparel that it may be sober and moderate 1. It must be according to our ability and maintenance in goods or lands 2. It must be answerable to our state and dignity in that place and Calling wherein we live that so a distinction of orders and degrees may be kept amongst
men So Gen. 41. 42. Joseph wore a Ring and a gold-Chain to distinguish him from the inferiour Princes of Pharaoh So Matth. 11. 8. In Kings Courts they wear soft Raiment 3. It must be according to the laudable custom of that Country where we live Such was the apparel of Eliah and John Baptist and the contrary is condemned Zeph. 1. 9. 4. It must be such as may serve to express the inward graces and vertues of the mind as modesty humility c. therefore it must be comely and decent not gaudy or garish 5. It must be framed to the example of the most grave and sober men and women that live in the Church and are of our own rank not to the example of the leightest and vainest sort of People for their example is no pattern to us 6. Lastly Our apparel must be worn and used to the right ends for which it is appointed of God As first for our necessity to defend our bodies from heat and cold and consequently to preserve health and life 2. For honesty and seemliness to cover that shameful nakedness which sin hath brought upon us And this by the way shews the vanity and unlawfulness of that practise which is used by some men and women in baring their necks and breasts which should be covered This is to glory in their own shame 3. For the adorning or honouring of the body according to that of the Apostle 1 Cor. 12. 23. Upon those members of the body which we think most unhonest put we on the greater honour c. Our bodies being Temples of the Holy Ghost should be used honourably by a comely apparelling of them See Perkin Cas Consc pag. 159. Hence note that although excesse in Apparrel is to be avoyded yet it is not simply unlawfull to use rich and costly Apparrel or Ornaments of Gold Silver Silk c. we have examples in Scripture of the lawfull use of them as in Rebecca Gen. 24. 22. and in Joseph Gen. 41. 42. And Math. 6. our Saviour mentioneth the Royalty of Solomon in Apparrell and doth not condemn it Yet some cautions are to be remembred touching the use of such Ornaments and rich Apparrell 1. It is to be used onely of such whose ability will bear it and to whose place and calling it is sutable It is ryot in mean persons to wear rich Apparrell 2. It is to be used in decent and comely manner and fashion 3. It is to be used in due time and season not every Day for that was the rich Glutton's fault Luke 16. 19. nor yet at such times when God calleth to Mourning and Humiliation for sin in some speciall manner then we must wear mean Apparrell to testifie our Humiliation before God Exod. 33. 4. Object 1 Object 1. 1 Tim. 2. 9. 1 Pet. 3. 3. Costly Ornaments and Apparrell are forbidden unto Women Answ Answ The Apostles do not simply condemn all use of them but their purpose is onely to forbid the abuse of such Ornaments to excess and ryot as also to pride and vain-glory In those time Christians for the most part were of mean outward Estate mean persons it was not lawfull for them to wear rich and costly attire Object 2 Object 2. Esay 3. 18. c. Answ Answ Some of those Ornaments mentioned by the Prophet are meer vanities of no use and for the rest he condemns not the use but the abuse to wantonness pride c. Vse This Point touching the sober use of Apparrell serveth to reprove and condemn the great excesse and ryot in Apparrell that is now a dayes used many there are that offend this way so go beyond their ability in costliness of attire All they can get and scrape together is layd upon their backs and by this means they wast and consume their Estates bringing themselves at length to poverty Besides that they also hinder themselves from releeving and helping the Poor Some again go beyond their Calling and Degree in their Apparrell not keeping themselves within their own order and this breedeth great confusion of the Orders and Degrees which God hath set amongst Men When the Yeoman is Apparrelled as richly as the Gentleman the Gentleman as the Noble man and the Noble man as the Prince What is this but a confusion of all Degrees amongst Men contrary to God's Ordinance who will have distinct Degrees maintained in humane Society Again others are new-fangled in their Apparrell hunting after every new or Out-landish Fashion The ordinary and laudable fashion of their own Country will not content them as it did John Baptist. Lastly Others there are that delight in immodest leight and gaudy attire such as serveth for no other end but to shew their Pride and Wantonness and Unchastity of mind so far are they from using such modest and comely attire as should shew forth the Christian graces and vertues of their hearts Let all that have any of these wayes offended be admonished to repent of this their excess in the use of Apparrell and to take heed of it for time to come And the rather to disswade us from this sin Consider 1. The Judgments of God threatned against iâ— â—â— Isa 3. 24. Zephan 1. 9. 2. Consider thâ— inconveniences and mischiefs that usually accompany this superfluity and excesse in Apparrell 1. In it there is an abuse of our wealth to superfluous uses and to the sins of Pride Wantonness and such like 2. In this sin there is an abuse and mispending of time for much time is spent in decking the body which might be better spent in beautifying the soul with spirituall graces 3. There is in this excesse of Apparrell a great abuse of the Apparrell it self in that it is used as a signe and testimony of Pride Wantonness c. which should rather be used to express the Christian graces of the mind So much of this first Point of Instruction Instr. 2 2. Instruct In the second Place where John Baptist used such a moderate and temperate Dyet feeding on Locusts and wild Honey Hence we learn that after his example We ought also to practise sobriety and temperance in our Dyet and in the use of Meats and Drinks Prov. 23. 1 2. When thou sittest to eat with a Ruler consider diligently what is before thee And put a knife to thy throat if thou be a man given to appetite c. By putting a knife to our throat is meant nothing else but the moderating and bridling of our appetite Timothy used to drink water as may appear 1 Tim. 5. 23. Rules to be observed That we may practise sobriety in Dyet 1. Our Dyet must not exceed our ability and maintenance for then it will wast a Mans Estate Prov. 23. 21. 2. It must not exceed our Place and Calling a man of mean Place ought not to fare so richly as men of higher Degree 3. We are to take our Dyet in season that is at fit and convenient times when our Body hath need of it not at
because ordinarily God worketh grace by the outward means of it So also for the other Sacrament of the Lord's Supper though the outward Elements and Actions used in it have no force of themselves to work grace yet is not that Sacrament to be neglected but to be duly received of us so often as occasion is offered because it is the ordinary means ordained of Christ for the strengthening of our Faith Mark 1. 9. And it came to passe in those Dayes that Jesus came from Nazareth of Galilee and was Baptized of John in Jordan August 9. 1618. HItherto we have heard of the Description of the Person which was to Baptize our Saviour Christ viz. John the Baptist whom the Evangelist hath before described and set forth 1. By his publick Office and Calling 2. By the strictnesse of his private Life and Conversation Now from this 9. Ver. unto the 12. Ver. is laid down the History of the Baptism of Christ In which We have to consider these five things in order 1. A preparative going before it Namely His coming unto John to be Baptized 2. The Baptism it self 3. The Person of whom he received Baptism which was John 4. The Place where in Jordan 5. The consequents immediately following upon his Baptism Ver. 10 11. To begin with the first point Namely the coming of Christ unto John Herein we are to consider 1. The time In those Dayes 2. The coming it self He eame 3. The Place from whence From Nazareth of Galilee In those Dayes That is at the time when John Preached and Baptized so many in the Wilderness of Judea and after he had thus continued Preaching and Baptizing for some space of time some ten dayes or there abouts as some think Vide Func Chronol after that John by Preaching and Baptizing had prepared the way for Christ and for the solemn investing of him into his Office of a Mediator then and not before did Christ come unto John to be Baptized of him and so to take upon him his publick Office for immediately upon his being Baptized he was solemnly authorised from Heaven to his Office as we shall see afterward And this was when he was about thirty years old Luke 3. 23. Quest Quest Why did our Saviour Christ come at this time unto John to be baptized and so to be invested to his Office of a Mediator Answ Answ Because this was the time which God had appointed for his being baptized and for the taking of his publick Office upon him He came Voluntarily of his own accord shewing herein his readiness both to hear John's Doctrine and also to receive Baptism at his hands though he was Superior to John in many respects yet knowing it to be appointed of God his Father that he should be Baptized of John therefore he refused not but went unto him to that end From Nazareth of Galilee Galilee was the Northerly part of Judea and Nazareth was one chief City or Town in Galilee in which our Saviour Christ had hitherto bin brought up and lived a private life with his Parents Joseph and Mary See Luke 2. 51. Here he lived till he was about thirty years of age Now it is likely that this City of Nazareth was a good way distant from that Wilderness of Judea where John Baptized which was in the Southerly part of Judea and yet he went from thence unto John Observ 1 In those Dayes Observ 1. Christ did not come to John to be Baptized and so to be invested to his publike Office untill the time appointed of God for this his publick Calling Hence learn That none ought to take upon them any publick 〈◊〉 in Church or Commonwealth till the fit time come which God hath appointed for them to enter into that Calling Eccles 3. 1. To 〈◊〉 thing there is a season c. God hath appointed a fit time for every thing which he will have effected and so for the particular Callings of Men especially publick Callings He hath in his Decree and Counsell appointed a certain and fit time when they shall undertake them and not before and therefore untill that time come none ought to thrust themselves upon any such publick Office or Function but they are to wait for the time which God hath allotted for their Calling to such or such an Office in the Church or Commonwealth For this we have the example of John Baptist who took not upon him his publick Office of Preaching or Baptizing till he was about thirty years of Age which was the time appointed of God for his Calling to that office therefore all the time of his life before he spent privately See Luke 1. ult So our Saviour Christ lived a private life and went not out of Galilee till the time came that was appointed for him wherein to be baptized and to take upon him his publick Office Jeremy was ordained to be a Prophet before he came out of the Womb Jer. 1. 5. and Paul was separated from his Mothers Womb to preach the Gospel Gal. 1. 15. Yet because God had also appointed a certain time in which they should be actually called and sent to execute their Ministeriall Office therefore they waited for that time and did not presume to take the Office upon them before they were in speciall manner deputed unto it Quest Quest How shall we know the time appointed of God for our entrance into any publick Calling Answ Answ Look when a man finds himself furnished of God with a sufficiency of gifts for any Calling and when withall he hath an outward Calling by Men to warrant him for the undertaking of this or that Office in Church or Commonwealth then is the time appointed of God for his entrance upon that Office not before Use Use This reproveth such as thrust themselves rashly and presumptuously into publick Offices before the due and fit time appointed of God Such Ministers as run before they are sent not waiting the time which God hath appointed for their Calling and Entrance into the Ministery They undertake the Office before they be funished with gifts and ability for discharge of that Calling or else without allowance of the Church Also such as take upon them the Office of Magistrates before the time allotted them of God for the undertaking of that Office When Moses would take upon him forty years too soon to deliver his Brethren the Israelites it succeeded very ill with him for thereupon he was fain to fly into the Country of Madian and there to live as a stranger forty years See Acts 7. 23. c. Observ 2 Observ 2. Our Saviour Christ though he were John Baptist's Lord and Master yea the Lord of Heaven and Earth yet is content to come voluntarily from Galilee to the Wilderness of Judea to hear John preach and to receive the Sacrament of Baptism from him Hence we learn That the greatest persons should not think themselves too Great or too Good to come unto John that is to
11. 5. c. Ismael is called a wild man Gen. 16. 12. and such are all wicked men nay they are as bad or worse than wild beasts to converse with yet we must be contented and patient though we be constrained to live among such brutish men seeing our Saviour himself was content for our sakes to live among wild beasts in this desolate Wilderness Observ 3 Observ 3. Here is an evidence of the divine power of Christ that he is Lord of all creatures in that he could and did restrain the wild beasts from hurting him He can alter the nature of the Creatures as Dan. 6. 22. and Act. 28. 5. Hitherto I have spoken of the two general Points considered in this short History of Christ's temptations namely 1. Of the Preparative unto them ver 12. 2. Of the Temptations themselves together with the Circumstances of them in the former part of the 13. ver Now followeth the third thing to be considered touching the temptations of our Saviour namely The good issue and event that followed after them This is expressed in the last words of this Verse when it is said The Angels ministred unto him First To open the meaning The Angels ministred c. The manner how they ministred is expressed by Matthew chap. 4. ver 11. when he saith that the Angels came and ministred unto him whereby is insinuated that they took upon them a bodily shape and so came to him in visible manner What they ministred is not expressed but it is probable that they did both comfort him after his being tempted of Satan and also that they did minister bodily food and sustenance to him being hungry after his forty dayes Fasting Quest Quest Did not the Angels attend on him and minister to him before his temptations were ended Answ Answ Yes but not in â—uch visible manner as now they did Christ Jesus being Lord of the Angels was never destitute of their Ministry but now they performed it to him in visible manner Now we read not of such a visible Ministry of Angels attending on him to comfort him but onely at this time and a little before his death when he was in that agony in the Garden Luke 22. 43. which shews that he was at that time much afflicted and weakned in body partly with hunger after so long Fasting and partly with Satan's Temptations So much of the sense of the words Observ 1 Observ 1. God giveth a good and happy issue in due time to all the troubles and temptations of his Children Though he hold them for a time under the cross yet at length he sets them free and gives them a time of refreshing Our Saviour long molested by Satan and wild beasts c. at length is set free c. Luke 4. 13. 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it God hath appointed a time in which he will afflict and try his Children and when that time is expired he will deliver them and give them ease and comfort Psal 34. 19. This is true of Inward and Outward Afflictions 1. Of Inward Though the Lord suffers his Children to be for a time afflicted inwardly by Satan's temptations or with the heavy burden of their own sins yet in due time he alwaies restoreth them to comfort and easeth them of these inward troubles 2. It is true of Outward Afflictions Psal 125. 3. The Rod of the wicked shall not rest upon the lot of the Righteous c. The Israelites were long afflicted and oppressed in Aegypt under Pharoah yet at length God delivered them when their affliction was come to great extremity So the Jews afterward were seventy years afflicted in Babylon yet at length the Lord brought them home again to their own Country Job had a time of grievous outward Affliction and at length was delivered So David had many outward troubles yet the Lord gave an issue to them in due time So Paul 2 Cor. 1. 8. was pressed out of measure above strength c. and then God delivered him from so great a death c. ver 10. Use Vse This must comfort us in all troubles and temptations inward and outward though they continue upon us for a time yea though it be for a long time yet if we wait upon God with patience we shall in his good time see a happy issue and deliverance Hebr. 10. Yet a while and he that shall come will come c. Observ 2 Observ 2. In that the Angels ministred comfort and sustenance to Christ in this time of his weakness and want hence we may gather for our comfort that so many as have Union with Christ by Faith they are by vertue of this Union partakers of this priviledge That the Angels are ministring Spirits for their good as it is Hebr. 1. 14. Psal 34. 7. The Angel of the Lord encampeth round about them that fear Him and delivereth them Psal 91. 11. He shall give his Angels charge over thee to keep thee in all thy wayes This is the priviledge of all the faithful That as the Angels ministred to Christ their Head in his necessity so they are ready at God's command to minister unto them also for their good that is to protect them against Satan and to preserve them safe in times of danger See some examples of this Gen. 32. 1. when Jacob went to meet Esau the Angels of God met him which they did no doubt to this end to comfort and strengthen him against his Brother Esau who sought his life So Gen. 19. the Angels brought Lot out of Sodom So 1 King 19. an Angel fed Eliah in the Wilderness And in the Acts of the Apostles we read how the Apostles were delivered out of Prison by Angels Act. 12. and Act. 16. Vse Vse Comfort to the faithful in all times of temptation and distress the Angels of God are still ready prest at Gods Command to protect and keep them from evil especially to defend them against the malice and power of Satan and wicked men his Instruments Though many Devils and wicked men oppose themselves against us yet we have a Garrison of Angels ready still to defend and keep us There are more with us than against us as Elisha told his Servant 2 King 6. Let us pray unto God to open our eyes to see this our priviledge that the good Angels are continually about us to protect us in our wayes and let the consideration of it comfort us against the malice and power of Satan and of wicked men and against all evils and dangers that may befal us Mark 1. 14 15. Now after that John was put in prison Jesus came into Galilee preaching c. Sept. 27. 1618. OF the two first parts of this Chapter we have spoken 1. Of our Saviour Christ's Baptism 2. Of his Temptations by Satan
Christ and to lay hold on Him by Faith for the pardon of them He will not cast thee out but shew pity on thee and raise thee up with comfort c. Use 2. This should also teach us after Christ's Example to deal lovingly and mercifully with such as are in distress especially with such as are cast down in sight of their sins c. Jude 22. especially Ministers should do this Isa 50. 4. Mark 2. 6 7. But there were certain of the Scribes sitting there and reasoning in their hearts Why doth this man April 25. 1619. thus speak Blasphemyes Who can forgive sins but God onely IN the former Verse we heard how our Saviour upon the sight of the sick party's Faith pronounced Forgiveness of sins to him Now the Evangelist sets down two Events which followed hereupon The first is The Exception taken by the Scribes there present against this Act of our Saviour in forgiving the sins of the sick ver 6 7. The second is our Saviour Christ's Answer to their Exception and Confutation of it ver 8 9. Touching the former three things are to be considered 1. The Persons which took Exception against Christ described by a Title of Office given them called Scribes 2. The Occasion of their excepting against Christ which was their sitting there 3. The Exception it self Where 1. Consider the manner of it They reasoned in their hearts 2. The matter and substance of it They accused Him of Blasphemy 3. A Reason yielded hereof Because none can forgive Sins but God onely Certain Scribes See before upon Chap. 1. 22. St. Luke addeth the Pharisees also Luke 5. 21. These Scribes were by Office Ecclesiastical Persons being very skilful in the Letter of Moses Law and appointed to be publick Teachers of it Matth. 23. 3. Therefore they are often called Lawyers and Doctors of the Law as Luke 5. 17. Such a Scribe was Ezra ready in the Law of Moses Ezra 7. 6. But these Scribes in our Saviour Christ's time though they bare the same Office yet they were much degenerated and grown very corrupt and unsound in the matter and manner of their Teaching yet they were counted wise and learned men See 1 Cor. 1. 20. See before Chap. 1. 22. Sitting there That is being present in the House where our Saviour preached and wrought this Miracle Whither they came not of any good mind to profit by our Saviour's Doctrine but rather to cavil and take exceptions against his Doctrine Miracles that so they might bring him in trouble if by any means they might And whereas it is said They were Sitting this must be understood in regard of their great Accompt and Authority amongst the People therefore they sate before Christ whereas it is likely the rest of the People stood before him Luke 5. 17. Reasoning in their hearts Disputing or debating the matter in their inward thoughts for it appears by our Saviour's Answer ver 8. that they did not utter their evill thoughts by word of mouth unto his face and in his presence but it seems they bethought themselves how and whereof to accuse Him to others afterward behind his back The words in the next Verse shall be explained when I come to them Now to gather some Instructions from this 6. verse Observ 1 Observ 1. In that the Scribes and Pharisees which were great men in Authority and Accompt for their humane Learning literal Knowledge of the Law did take exceptions against Christ whereas we read not here that the common People did so Hence gather that the great men of this World are oftentimes the greatest and most dangerous Enemies of Christ and of his Doctrine for in that they opposed Him they opposed also his Doctrine Thus we often read in the History of the Evangelists that none were so forward as the Scribes and Pharisees and Rulers to set themselves against Christ by slandering and accusing him falsly See also Psal 2. 2. The like we read of the Chief Priests and Elders who were no doubt men of great worldly Wisdom and learned in the Letter of the Law yet were they main Enemies of Christ Matth. 27. 1. Act. 17. 18. When Paul preached Christ to them of Athens none were so forward to oppose him as the wise and learned Philosophers So Tertullus Act. 24. 5. pleads against the Sect of Nazarites See also 1 Cor. 1. 22. Simple men have not so many Objections against Christ and his Truth as the learned c. Use 1 Use 1. See then by this that worldly Wisdom and humane Knowledge and Learning of themselves alone are no helpes or furtherances to God's Kingdom or to the attainment of Salvation by Christ these do not make any man a good Christian nay on the contrary they oftentimes are occasions to keep men back from embracing Christ and cause them to set themselves as Enemies against Him and against his Truth and Gospel Worldly Wisdom and humane Learning if they be not sanctifyed and if God give not special Grace to use them well do often prove dangerous hinderances in the way of Salvation Therefore such on whom God hath bestowed these gifts had need to pray unto God for special Grace to use them well c. Use 2 Use 2. See also from hence That it is not alwayes a safe course in matters of Religion to follow the Example of the most learned and worldly wise Men for so we may come to oppose against Christ himself who often hath no worse enemies then the great wise Men of this World It is therefore a vain and foolish excuse of some whereby they go about to defend their unlawfull practises by the example of great Men for worldly Wisdom and Learning See Joh. 7. 48. Contrà see 1 Cor. 1. 28. So much of the Persons that excepted against Christ the Scribes and Pharisees Now to proceed to the occasion of their excepting against him which was their sitting there that is being present before Christ and hearing him when he Preached in the House as also when he pronounced forgivness of Sins to the Sick Observ Observ We see here that these Scribes though they came to hear Christ and vouchsafed to sit by and to be present where he was Preaching and working this Miracle yet they were not bettered by hearing him they did not profit by him they did not imbrace his Doctrine nor yield obedience to it for if they had they would not have reasoned or taken exception against him So that hence we may gather That men may come to the Places where the Word is Preached and be present and hear it and yet be never the better but remain still unreformed and as wicked as before This we may see in the examples of Herod Judas Felix who all were content to hear the Word yet remained still unreformed in the Heart and Life receiving no Fruit by the Word This we see also by that Parable of the Sower Matth. 13. For though among four sorts of
Fasting q. d. It is not fit they should be tyed to it By Fasting is meant religious Fasting which is a voluntary abstaining from Meat and Drink for a time for a religious end But the dayes shall come when the Bride-groom shall be taken from them namely when Christ himself should be taken away from them in regard of his bodily presence for otherwise in regard of his spiritual presence He was never taken from them Matth. 28. 20. This was to be fulfilled afterward partly at the time of his death and partly at his ascension and going up into Heaven after he rose from death Thus much of the meaning of the words contained in the 19 and 20. Verses Observ 1 Observ 1. Here is mention made first of the Bride-groom's being present with Christ's Disciples and afterward of his being taken from them Hence learn that the outward estate and condition of the faithful in this life is not alwayes alike but variable and changeable One while they are in outward prosperity another while they are in adversity and affliction Thus it was with these Disciples of Christ One while they had Christ the Bride-groom present with them and this was a prosperous time with them for his presence was most sweet and comfortable to them many wayes Another while afterward they were deprived of his heavenly society and company and this was a time of sorrow and affliction unto them Thus it hath been with others of the faithful sometimes their estate hath been more prosperous and comfortable sometimes more afflicted and uncomfortable Joseph one while in great affliction being sold by his Brethren for a Slave to the Ismaelites another while in prosperity being advanced to great Dignity in Aegypt and into special favour with the King himself Job one while rich and abounding in Wealth and Children and all outward prosperity another while in grievous afflictions of all sorts David one while persecuted by Saul and driven to fly into the Wilderness and there to live and remain for a time another while settled quietly in his Kingdom and flourishing in it Daniel also was one while in great favour with Nebuchadnezzar King of Babylon and with Darius King of Persia another while in great trouble and danger being accused falsly and cast into a Den of Lions Use Use This must teach all God's Children to make accompt of this That their outward estate in this life shall not continue alwayes at one stay or in one and the same tenure but that it is subject to Change and Alteration Sometimes they may be in outward prosperity health wealth c. but they must not think this will alwayes continue but look for a time of affliction and trouble to follow and succeed it The Marriage-day is a time of Feasting and Rejoycing but it doth not last alwayes neither doth the Bride-groom continue alwayes with his Companions and Guests but for a time onely and then there is a parting of them asunder So it is with the Prosperity of God's Children in this life though they may enjoy it for a time when God sends it yet it will not alway continue neither must they look it should therefore they must not in prosperity grow secure or careless as if they could never be moved from that estate but in their prosperity prepare for the cross and affliction On the contrary side when they are in affliction and trouble they are not to faint or be dismayed nor to cast away all hope of comfort or deliverance for God is able to change their estate and to give them prosperity in stead of Affliction and he will do it in due time if he see it good for them Observ 2 Observ 2. Further in that our Saviour shews that it was not so fit for his Disciples now to fast while himself who was the Bridegroom was with them but that afterward when the Bride-groom should be taken away then it should be a fitter time for Fasting Hence we learn that Christians should carry themselves agreeably and answerably to their outward estate and condition in this life in Prosperity it is fit for them to rejoyce and to be cheerful In adversity and affliction it is fitter to give themselves to Fasting and Mourning for their sins and to humble themselves under the hand of God Eccles 3. 4. There is a time to weep and a time to laugh a time to mourn and a time to dance not that there is any time for foolish Laughter or wanton Dancing but to shew that there is some time fitter for honest moderate and lawful Mirth and Rejoycing than other times are and that is the time of Prosperity To this purpose also is that Jam. 5. 13. Is any any afflicted Let him pray Is any merry Let him sing Which shews that there should be a difference in the outward behaviour of Christians in the time of Affliction and in the time of Prosperity Praying Fasting and Mourning is fittest for the one and Christian Mirth and Rejoycing doth best beseem the other Vse Vse This reproveth those that use Mirth and Mourning Feasting and Fasting unseasonaby and so as is not sutable with their present outward estate and condition Some mourn and afflict themselves too much with heaviness and pensiveness at such time when they have more cause to rejoyce and to be cheerful in respect of the manifold Blessings of God which they enjoy Others on the contrary give themselves to Mirth Jollity and Feasting at such time when they have more cause of Fasting and Mourning in regard of God's hand which is upon them some way or other for their sins Like unto those Isa 22. 12. In that day did the Lord God of Hosts call to Weeping and to Mourning and to Baldness and to Girding with Sack-cloth And behold Joy and Gladness slaying of Oxen c. Observ 3 Observ 3. Further in that our Saviour calls himself the Bride-groom we are taught that he is indeed the true and onely spiritual Bridegroom and Husband of his Church and that the true Church is his Bride or espoused Wife Revel 21. 9. The Church is called The Bride the Lamb's Wife that is the Wife of Christ that unspotted Lamb of God which taketh away the sins of the World 2 Cor. 11. 2. The Apostle saith he had espoused them to one Husband that he might present them as a chast Virgin to Christ Ephes 5. 23. The Husband is the Head of the Wife as Christ is the Head of the Church Hos 2. 19. The Lord saith he will betroth or marry his Church to him for ever c. This is true of Christ that he hath betrothed his Church to himself for ever in a spiritual manner So Psal 45. and in the Canticles Christ is resembled to a Husband and the Church to his Spouse and Wife See also Matth. 22. 2. Now Christ is said to be the Spouse or Husband of the Church in regard of that neer spiritual Union which is between him and the Church
were Herod's Courtiers and such as were of his Houshold so Beza on Matth. 22. 16. But to let passe the diversity of Opinions of this matter The Opinion of those seems very probable who think that these Herodians were a certain Sect among the Jews in our Saviour's time who among other Opinions held this That Herod King of the Jews was the Messiah because he lived and reigned about that time when the Jews expected the comming of the Messiah See Casaub contra Baron Pag. 46. and Scaliger in Euseb And this Opinion is the more probable because this Herod was not onely King of the Jews but a Jew born although his Ancestors were Originally Idumaeans See Casaub contra Baron Apparat. Num. 5. Sect. 3. 4. See afterward chap. 8. 15. and chap. 12. 13. Observ 1 Observ 1. Great men are often greatest enemies of Christ c. So these Pharisees and Herodians See this before observed upon chap. 2. v. 6. Observ 2 Observ 2. Though the Pharisees and Herodians were of different Sects holding contrary Opinions about the Messiah and therefore enemies one to the other in that respect yet they joyn together with one consent to seek the death of our Saviour Christ whence we learn one property of the wicked which is this that howsoever they are at variance and discord among themselves about other matters yet they all can agree in this to oppose Christ So did the Pharisees and Herodians here So also did the Pharisees and Sadduces Though they held contrary Opinions as appears Act. 23. 8. yet they consented in this that they were both malicious enemies to Christ So Herod and Pilate though they were enemies yet could agree and become friends to seek the death of our Saviour Christ Luke 23. 12. And as the wicked did thus consent and joyn together in league against Christ when he was upon Earth so also they have in all ages consented and agreed together to set themselves maliciously against the true Church of Christ though otherwise they disagree among themselves The Pharisees and Sadduces joyned against Paul Act. 23. 6. See Psal 83. Enemies of the Church are like Sampsons Foxes tyed by the tailes and their heads severed Judg. 15. Reas Reas Christian Religion whereof Christ is Author and which the true Church professeth and maintaineth is flat opposite and contrary to the corrupt disposition of all wicked men in the World Use 1 Use 1. See the extream hatred and Malice of Wicked men against Christ and his Church in that this causeth them to lay aside all other hatred and Enmity which is between them for other matters so as though they be never so great enemies in other matters and for other causes yet they can become Friends and Associates in setting themselves against Christ and his Church and against the Religion which it Professeth Use 2 Vse 2. Seeing the wicked though they disagree in other matters yet can agree and joyn in League against Christ and his Church let this move us much more to be carefull that whatsoever differences there are or may be amongst us in other matters yet alwayes to consent and joyn together with one heart and mind to seek the honour of Christ and the good of his Church Observ 3 Observ 3. In that we see such unity and consent among these wicked Pharisees and Herodians in seeking to murder our Saviour We learn further that unity and consent of it self is no sure note or mark of the true Church as the Papists teach for there is oftentimes great unity and consent among the wicked Enemies of the Church in the practise of wickednesse and in opposing the true Church Such unity was between these Herodians and Pharisees Such unity there was between the High-Priests and Elders and Pilate and Judas in putting Christ to death Such unity was amongst them that cryed out against Christ Crucify him Crucify him So also among the Idolatrous Ephesians crying out against Paul in behalf of Diana Act. 19. 29. So Revel 13. 16. See also Prov. 1. 11. Antichrist causeth all both Small and Great Rich and Poor Free and Bond to receive his mark c. All this proves that there may be great unity and consent among such as are utter enemies to the true Church therefore unity of it self is no sure mark of the true Church and the most learned Papists shew their ignorance in defending it to be so Unity in the true Faith and Doctrine of Christ and in the Profession and practise of true Religion is a note of the true Church but unity of it is not a note of it And therefore it is a vain thing for the Papists to boast as they do of the unity that is in their Church for if it were so as indeed it is not yet this would not prove them to be the true Church of Christ unlesse they can prove that they agree in holding and maintaining the true and sound Doctrine of Christ So much of the persons conspiring against our Saviour Christ Now followeth the manner of their Conspiracy They gathered a Councell Or took Counsell together for so it may be translated as Matth. 12. 14. By this phrase of speech it seems likely that they appointed a solemn meeting and assembly about this Consultation to deliberate how they might put our Saviour Christ to death and no doubt but they consulted how they might accuse him of some crime for which he might be put to death by Authority of the Magistrate This was their purpose and they went not rashly about it but very warily and politickly consulting about it c. Observ Observ The wicked are very wise wary and politick in compassing their wicked desires and purposes and in practising sin Luke 16. 8. The Children of this World are in their Generation Wiser then the Children of Light Jerem. 4. 22. My People is Foolish c. sottish Children c. they are Wise to do evill c. Prov. 7. 10. The Harlot hath a subtle Heart Act. 13. 10. Elymas full of subtilty And Luke 13. 32. Herod is called a Fox We have many examples in Scripture of this wicked Policy and Wisdome in practising sin How Wise and Politick was Saul in seeking the life of David 1 Sam. 18. How Politick was Absalon in Plotting against David his own Father to get the Kingdome from him 2 Sam. 15. 2. How Politick was wicked Jesabell in Plotting the death of Naboth and getting away his Vineyard for Ahab 1 King 21. So Herod in seeking to put our Saviour Christ to death so soon as he was born Matth. 2. So Matth. 26. 4. The Chief Priests Scribes and Elders consulted to take Christ by subtilty c. Thus Wise and Politick are the wicked in Plotting and practising sin And this we see to be true in daily experience The Covetous person is very subtill and Wise to compasse his Covetous practises of unjustice and Oppression The Ambitious person is very Politick in Plotting how to grow
lower degrees of Murther do often make way to the highest degree of that bloody sin therefore as thou wouldst be preserved from falling into the latter beware of giving way to the former So in other sins The way to be kept from sins of the Flesh as Fornication Adultery c. is to resist and abhor the first motions of such sins in our own hearts and not to suffer them to lodge there It is a most dangerous thing to give way to the first occasions and beginnings of any sin and if thou do so a thousand to one but thou wilt proceed further in it and the further thou goest on in it the worse and the harder to return by Repentance therefore resist sin betimes We must deal with sin if we would mortify it in our selves as we do with venemous Creatures as Adders or Snakes we use to kill and destroy the young Brood of them so if thou wouldst be kept from grosser sins labour to mortify and kill in thy self the young brood of sin that is the first evill motions and sinful lusts arising in the heart or suggested by the Devil If we could practise but this one Point of resisting the first beginnings of sin in our selves how profitable would it be How many dangerous sins might we be kept from by this means And the not practising of this hath been the cause of the fearful Falls of many into most grievous sins If our first Parents and David Peter Judas had resisted the beginnings of those sins into which they fell they had not fallen into them so dangerously as they did Let us therefore be warned by their harms and beware of giving way to the first occasions and beginnings of any sin lest if we yield to them the Devil bring us by degrees to the highest pitch of that sin Observ 3 Observ 3. The deadly Hatred of the wicked against the Servants of God c. See afterward upon Chap. 11. Ver. 18. Mark 3. 7 8 9. But Jesus avoided with his Disciples to the Sea c. Octob. 3. 1619. VVEE have heard of the first Consequent that followed upon the Miracle which our Saviour wrought on him that had the withered Hand namely The wicked Conspiracy of the Pharisees and Herodians to destroy him Now in these three Verses the Evangelist setteth down three other Consequents which followed after the working of that Miracle The former of the three is our Saviour Christ's escape made from the Pharisees and Herodians Conspiracy by departing to the Sea in the beginning of Ver. 7. The next Consequent or Event that hapned is The great Concourse and flocking of the People from diverse Countreys far and near to our Saviour Christ upon the hearing of his famous Deeds Ver. 7 8. The last Consequent is A Remedy used by our Saviour to prevent the Peoples thronging of him He commanded his Disciples that a little Ship should wait for him c. Ver. 9. Touching the first of these three Consequents Jesus avoided or departed aside or withdrew himself c. To the Sea Not the great Mediterranean Sea but the Sea of Galilee or Lake of Gennesareth whereof we heard before Chap. 1. Ver. 16. Now our Saviour did thus withdraw himself that he might escape the hands of the Pharisees and Herodians that they might not take his life from him because as yet the time appointed for his death was not come therefore he thus provided for the safety of his life by departing aside unto the Sea of Galilee Observ Observ It is lawful for Christians in time of Persecution to provide for the safety of their own lives by good means and among other means by fleeing or departing aside for a time This is permitted Matth. 10. 23. When they persecute you in this City flee into another c. Our Saviour Christ being in danger of his life by reason of his malicious Enemies did withdraw himself and that at sundry times before the appointed time of his Passion came as we may see here and else-where in the Evangelists as Joh. 4. 3. Joh. 8. 59. Joh. 10. 39. it is said They went about to take him but he escaped out of their hands We have also other Examples for this in Scripture Jacob fled from Esau who fought to slay him Gen. 27. Moses having slain the Aegyptian and being in danger of his life for that Fact did fly into the Land of Midian Exod. 2. Eliah being in fear of his life fled from Jesabel to Mount Horeb 1 King 19. So when the same Jesabel persecuted the Lord's Prophets there were an hundred Prophets which withdrew themselves and were hidden in Caves by Obadiah 1 King 18. So also the Apostles in the New Testament being persecuted did provide for safety of their lives by withdrawing themselves So did Paul Act. 9. 25. when the Jews conspired to kill him the Brethren at Damascus let him down in a Basket through a Wall and Ver. 29. when the Grecians went about to slay him he was brought by the Brethren to Cesarea and sent to Tarsus These Examples shew it lawful in time of dangerouâ— Persecution to provide for the safety of our lives by fleeing yet here we must know that all flight in time of Persecution is not warrantable but in some cases and with some conditions which are to be observed The conditions are these 1. If the Persecution be personal that is directed against some particular Persons either one or more in this case the Persons particularly aimed at may flee and escape But if the Persecution be general against the whole Church then a Pastor or Minister may not flee but stand out for in that case it is necessary that the strong should confirm and support the weak 2. Such as are tyed by some special Calling to the place where Persecution is may not flee till they be freed from the bond of their Calling Thus a Magistrate or Minister being tyed to the place where their charge is by vertue of their Calling may not flee from thence unless they be first freed from that bond of their Calling Quest Quest When may they be said to be freed from it Answ Answ When the case stands so that there is no hope or likelihood of doing good by exercising the duties of their Callings in the place where they live In this case a Minister of the Word in time of Persecution may lawfully flee for safety if he see no hope of doing good in his place by Preaching or otherwise if he should abide there In this case it is more for God's Glory and for the Churches benefit to withdraw himself and so by providing for the safety of his life to reserve himself for the Churches Use for time to come or else to exercise the Duties of his Ministry in some other place 3. Such as withdraw themselves for a time in time of Persecution must not utterly forsake their particular Callings by which they were tyed to that place from whence they
touching the not praying for such 1 Joh. 5. 16. This is to be remembred against the Papists who teach that the unpardonable Sin against the Holy Ghost is nothing else but finall impenitency See the Rhemists on Matth. 12. 31. Thus we now see both what is the Sin against the Holy Ghost and also how it differeth from all other Sins and more especially from those which seem to have Affinity with it which difference and distinction is carefully to be observed for the staying and comforting of such who are or may be tempted by Satan to think that they have committed this sin when indeed they have not Such must labour to be well instructed in the nature of this Sin that they may know what it is and how it differeth from all other sins as hath bin shewed and this they may come to know by considering and labouring rightly to understand those Texts of Scripture which speak of the nature of this Sin as this which we have in hand and especially those two places Hebr. 6. and Hebr. 10. Examples of this Sin we have in these Scribes and Pharisees and in Julian So much of the first thing to be considered in these words namely the nature of the Sin Vse Vse Seeing this Sin is rooted in the Heart hence gather That it is hard to know it c. Now followeth the second thing which is the twofold property of it 1. That it bars those that commit it from Forgiveness They shall never have Forgiveness neither in this World nor in the World to come Matth. 12. That is not at all This point is also confirmed Hebr. 10. 26. There remains no more Sacrifice for Sin c. That is there is no way or means to have it taken away and forgiven Quest Quest Why cannot this Sin be Forgiven Answ Answ Not because Gods mercy or the merit of Christ's death is unsufficient to pardon and take it away for the mercy of God and the merit of Christ's suffrings are infinite and do far exceed the measure of all Sins of men and even of this Sin against the Holy Ghost as we heard before But the true reasons why it cannot be forgiven are these 1. Because such as go so far as to commit this sin cannot repent of it Hebr. 6. 6. Impossible to renew them unto Repentance Now without repentance no Sin can be forgiven Such as commit this Sin are by the just Judgment of God given over to such hardness of heart that they cannot repent nor be touched with any true remorse or sorrow for sin 2. Because such as commit this Sin do despise and utterly reject Christ Jesus and the merit of his death and suffrings which is the onely remedy against Sin and the onely means to take away the guilt of it And hence it comes to pass that their Sin cannot be pardoned Hebr. 6. 6. They Crucify again the Son of God to themselves and put him to open shame and chap. 10. 29. They are said to tread underfoot the Son of God and to count the bloud of the Covenant wher ewith they were Sanctified that is seemed to be Sanctified as an unholy thing c. Therefore also ver 26. It is said There remaineth no more Sacrifice for the Sin of such seeing they reject that Sacrifice which Christ once offered As it is with one that is Sick of a dangerous Disease which can be cured by one onely means or remedy if he refuse that one means it may be said he is incurable so those that commit the sin against the Holy Ghost seeing they reject Christ and the merit of his death which is the onely means for the pardon of Sin therefore their Sin must needs be unpardonable So much of the first property of the Sin against the Holy Ghost that it is unpardonable The second followeth which is a necessary Consequent of the former viz. That it makes those that commit it guilty of eternal damnation that is of everlasting torment and punishment in Hell after this life Therefore it is called a Sin unto death 1 Joh. 5. 16. not onely because it doth deserve eternal death for so doth every other Sin but because so many as run into this Sin are sure to be damned and to dye Eternally Hebr. 10. 27. There remains nothing for such but a fearfull expectation of Judgment and fiery indignation which shall devour the Adversaries See also Heb. 6. 8. they are compared to unprofitable earth which is near to cursing and whose end is to be burned Thus we see these two points cleared touching the twofold property of this Sin 1. That it is unpardonable 2. That it makes those that commit it guilty of Damnation Use 1 Use 1. This confuteth the Errour of the Papists who teach that this Sin is said to be unpardonable not because it cannot at all be pardoned but because it can very hardly be forgiven So the Rhemists on Matth. 12. Bellarmin Jansen Concord Evangel cap. 49. But this is confuted most plainly both by this Text in express words and also by that Hebr. 6. 6. Impossible to renew them c. and Hebr. 10. 26. No more Sacrifice for Sin c. Besides the Apostle would not have such as commit this Sin to be prayed for 1 John 5. 16. Vse 2 Use 2. Seeing such as commit this Sin cannot be pardoned but are sure to be for ever damned Hence it doth follow that the Elect of God cannot possibly fall into this Sin because it is impossible for them to Perish or be damned which they must needs be if they should commit this unpardonable Sin This is for the great comfort of all that find and feel in themselves any sure notes and evidences of their election to eternal life for hence they may certainly conclude that they shall never fall into the Sin against the Holy Ghost For example to instance in one special mark of Election namely the Grace of Sanctification Examine thy Heart and life touching this Dost thou feel and know thy self to be in some good measure purged from the corruption of Sin so as it doth not bear sway in thee as in the wicked Dost thou truly hate Sin as it is offensive to God Dost thou strive and indeavour to please God in all Holy Duties These fruits of Sanctification are Evidences of thy Election to Eternal life for he that purgeth himself shall be a vessell of Honour 2 Tim. 2. 21. therefore being sure of thy Election thou mayest be as sure that God will keep thee from falling into that unpardonable Sin against the Holy Ghost therefore believe not Satan if he should go about to perswade thee that thou hast committed it but answer him with this reason taken from Gods immovable decree of election the evidence whereof thou findest in thy self yet be not secure for though thou canst not fall into the unpardonable Sin being elected to life yet God may suffer thee to fall very far and very dangerously and
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
this candle under a bushell nor in a dark lanthorn but set it on the candlestick and hold it forth that others may have benefit by the light of it Shew forth the fruits of thy knowledg in a holy life for an example to others and be ready to communicate thy knowledg to others by instruction as occasion is offered Consider to what end God hath given us knowledg and as it were lighted up this candle in our hearts and minds not that we should there hide and shut it up that it may not be seen but to the end that we should manifest this light to others for their good and benefit God hath made us Stewards of this and all other his graces bestowed on us not absolute owners or possessours therefore we must dispence them for the good of others and not keep them onely to our selves There is not gift or grace bestowed on us of God but our brethren have a right and interest in it as well as our selves though we have the possession yet the use belongs in part unto others So it is in this grace of knowledg Therefore all that have this gift must not keep it to themselves only but use it to the good of others Especially this concerns such as have charge of others being set over them to teach them as Ministers Parents and Masters of Families such must look to it above all that they put not their candle of knowledg under a bushell but that they shew it forth and let it shine to those of their charge both by giving them good example of life and also by being careful to instruct them in the Word of God Matth. 5. 14. Our Saviour saith his Disciples were the light of the world to shew them their duty which was to shine unto the world by the light of their doctrine and holy life So must every Pastor be the light of his People every Master the light of his Family c. And these must also look to it that they be shining and burning lights as it is said of John Baptist Joh. 5. 35. and not like a candle covered under a bed or bushell but set on a candlestick Doct. 2 Doctr. 2. In that the true knowledg of the Word is here compared to the light of a candle which is set up in the darkness of the night We may hence observe the excellent use and necessity which we have of this grace There is great use of a candle in the night-time to give light and to direct us in the businesses of our callings and in all employments which we take in hand and without such a light they cannot well be performed So this grace of knowledg and understanding in the Word of God is of singular and special use in our Christian life for the well ordering of it and without the light and direction of it we cannot rightly perform any Christian duties which God requireth of us Psal 119. 105. Thy Word saith David is a lamp or candle unto my feet and a light unto my path 2 Pet. 1. 19. The word of the Prophets is compared to a light shining in a dark place Psal 119. 130. The entrance of thy Word giveth light c. that is the entrance into the true knowledg of them Vse 1 Use 1. See by this the misery of those that live in ignorance of the Word of God destitute of this candle-light which should direct them in all their wayes and teach them how to order the whole course of their life Such walk in darkness not knowing whither they go nor what they do 1 Joh. 2. 11. A man travelling in a dark night through a dangerous and unknown way is in danger at every step to stumble and fall so those that live without this light or candle of knowledg in the Word to guide and direct their life are in continual danger of falling into sin and mischief Let all ignorant persons think of this and take heed of continuing in their ignorant estate Use 2 Use 2. See also the folly of such as contemn or set light by the knowledg of the Word not caring for it nor seeking after it but rather rejecting and putting it from them saying unto God with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is more folly than if a man that is in the dark should refuse the light of a Candle or Torch being offered him Take heed of such willfull ignorance Joh. 3. 19. This is the condemnation that light is come c. Use 3 Use 3. Pray unto God to inlighten our hearts and minds by his Spirit with the true and sound knowledg of his Word that this Candle may shine in us to direct us in the whole course of our life And use all good means to attain to this light Be diligent in attending on the publick Ministery which is as the Candlestick by which this Candle of the Word is held forth to us And withall search the Scriptures often and diligently by private reading which is a speciall means to gain knowledg and understanding in the Word It followeth Verse 22. For there is nothing hid which shall not be manifested c. This is a proverbial speech used by our Saviour at sundry times upon different occasions and therefore diversly applyed as we see by comparing this place with Matth. 10. 26. Luke 12. 2. In this place he applyeth it to his present purpose to prove that the Lord would not have such as are inlightned with the knowledg of his Word to hide this light but to shew it forth and to shine unto others by it This he proveth by this general sentence touching all things that are secret and hidden shewing that it is the Will of God that all such secret things should in their due time be made open and manifest whence he would have this inferred That though the knowledg of the Word be such a grace as is wrought by the Spirit of God in the secret closet of mens hearts yet God will not have them to hide and conceal this light in themselves but that they should let it shine to others He will have the knowledg of his Word manifested to those from whom it is yet hidden whom he hath appointed to save Doctr. Doctr. Now from hence the Point of Doctrine to be gathered lyeth plain in the words viz. That God hath so appointed that all things which are yet secret and hidden shall in their due time be laid open and clearly manifested This is sufficiently confirmed by this place and the other before mentioned therefore I will not stand upon further proof of it only note here for the right understanding of it that when it is said All secret things shall be manifested It is to be understood onely of those things which God in his wisdom thinketh fit and necessary to be revealed either for the setting forth of his own glory or for the salvation of his Elect
it c. Greater then all herbs Matth. 13. 32. It becometh a Tree c. Fowls of the ayr may lodg under shadow of it Matth. 13. The birds come and lodg in the branches of it This is all one in effect and it is spoken onely to shew the great growth and increase of this herb or plant that from a very small grain it groweth to a Tree having great branches Quest Quest How can this be said truly of the Mustard-seed seeing in this Country where we live it doth not grow to so great a Tree that the birds may build in the branches of it Answ Answ There may be great difference in the same herb or plant according to the divers Countryes in which it groweth And so it is most probable that in that Eastern Countrey of Judea where our Saviour lived the stalk and branches of the Mustard-seed were greater and larger than they are in this our Country And this is the more likely because Pliny writing of this herb mentioneth divers kinds of it lib. 19. cap. 8. ut citatur à Jansenio harmon Evang. Doctr. 1 Doctr. 1. First in that the work of grace wrought by the Word preached is here likened to the grain of Mustard-seed which is small at first when it is sowen but afterward in time groweth up to have great branches hence we learn That the Word preached is a means to work grace not suddenly and all at once but in tract of time and by degrees Now by the working of grace I understand here not the first beginning of the work of it for that may be and is often wrought suddenly and in short time as appeareth in the examples of such as have been suddenly converted by the Word preached but I understand the further accomplishment of this work whereby it is continued and increased in us to the highest measure whereof a Christian is capable in this life This is not done suddenly and all at once but in tract of time and by degrees by means of the Word preached Ephes 4. 12. Christ gave Pastors and Teachers for the perfecting of the Saints and for the building up of the body of Christ Till we all come in the unity of faith c. unto a perfect man c. To shew that by the Ministery of the Word the Church is builded up and perfected in grace by degrees in tract of time and not suddenly all at once This also was implyed as we heard in the former Parable of the seed sowen by the Husbandman which groweth up by degrees first the blade then the ear c. Verse 28. See Gal. 4. 19. Use 1 Use 1. Comfort for Ministers of the Word when they see but small fruits of grace appearing in their people upon the first preaching of the Word unto them They are not to wonder or be discouraged at this but to remember That though the Ministery of the Word be Gods Ordinance for the working of grace yet that God doth not by it accomplish this work all at once or suddenly but by degrees in some space of time first working a smaller and then a greater measure of Grace by the Word Preached The Husbandman having sown his Seed is not discouraged because he doth not see it come up and grow to full ripeness presently but he knows it may come up and grow to ripeness in due time and therefore waiteth till that time come So a Minister of the Word though he see not the fruits of Grace to grow suddenly ripe in his people yet is he not to be dismayed at it but to wait even with long patience till it come to more ripenesse Vse 2 Use 2. See further by this that we are not to look for so great measure of Grace in such as have had the Word profitably Preached to them but a while as in those who have had it a long time even as we cannot look that Corn which is late sown should grow up and be ripe so soon as that which is sown betimes We are therefore to judg favourably of those that have had the Word Preached to them but a short time though we see in them but small beginnings of Grace appearing It is well if the measure of Grace be in them according to the means of Grace which they have had and according to the time they have enjoyed it Vse 3 Vse 3. This is also for the comfort of such hearers of the Word who feel and complain of the small and weak measure of Knowledg Faith and other Graces which are wrought in them upon the first hearing of the Word or when they have had it Preached to them but a small time Such must consider that the work of Grace which is usually wrought in Christians by the Ministry of the Word is not like the growth of Jonah's Gourd which grew up suddenly in one night but it is like the growth of the grain of Mustard-seed as we see here in the Text which though it grow to a great tree yet not suddenly but in some good space of time Think of this and be thankfull for that measure of Grace which God hath wrought in thee by the Ministry of his Word though it be not so great as thou desirest and as thou perceivest in others who have had the means of Grace longer Vse 4 Vse 4. See then that we have need to be Hearers of the Word not onely for a little time but still to continue to be Hearers c. Doctr. 2 Doctr. 2. We must here observe further how our Saviour setteth out the different degrees of Grace by the difference that is between the grain of Mustard-seed as it is at first when it is cast into the ground and as it is afterwards being grown up to a Tree from whence we may gather that there are different degrees and measures of Grace in Christians in this life All Grace is not of the same measure and degree There is a small measure of Grace like to the grain of Mustard-seed when it is cast first into the ground and there is a greater measure of Grace like to the Mustard-Tree when it is grown up 1 Cor. 12. 4. There are diversities of Gifts but the same Spirit that is there are both different kinds and different degrees of gifts proceeding from the same Spirit of God And these different degrees of Grace may be considered of us two wayes 1. As they are in one and the same Christian at sundry times so at the time of the first conversion or Calling of a Christian the measure of Grace is but weak and small in comparison but afterward in tract of time it groweth to a greater measure Thus our Saviour Christ's own Disciples at their first Calling and for a good time afterward were but weak in knowledg and Faith in comparison of that greater measure of those Graces which appeared in them afterward especially after the Resurrection and Ascention of our Saviour So Nicodemus discovered at
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
Observ 1. In that our Saviour is here called a Carpenter because he lived in that calling with Joseph his reputed father for sundry years before he took on him his publike Ministery he doth teach us by his own example That every Christian ought to have some particular and speciall Calling or Trade of life in which to live and to labour with mind or body and in which to glorifie God and do good in the Church or Commonwealth Ephes 4. 28. Let him that stole steal no more but labour in that which is good Gen. 3. 19. In the sweat of thy face shalt thou eat bread c. Yea Adam before his Fall was appointed his Calling which was to dress the garden Gen. 2. 15. So that it is the Ordinance of God both before and since the Fall of man both in the times of the Old and New Testament that every one should live and employ himself in some honest Calling profitable to Church or Commonwealth The Patriarchs were brought up to be Shepherds So Moses David c. Besides great good comes of this employment of our selves in a Calling For by this means 1. We glorifie God by yielding obedience to his Ordinance 2. We procure much good to our selves sundry wayes 1. By this means and through the blessing of God upon our labour we come to be furnished with necessary maintenance for this life 1 Thess 4. 11 12. Work with your hands that ye may have lack of nothing yea this is a means often to bring plenty and to make us able to relieve others See Ephes 4. 28. 2. By this means onely we come to have true interest to all blessings of this life as meat drink rayment c. 2 Thess 3. 12. We command such that is idle persons that with quietness they work and eat their own bread So that if they labour not it is not their own bread they have no true right to it because they use it contrary to Gods Ordinance not labouring or doing any good in Church or Common-wealth for it The like may be said of all other blessings of this life 3. Labour in a good Calling is a good means to humble our bodies and to keep them in subjection and consequently to quench and restrain sinfull motions and lusts in the mind and Heart as on the contrary pampering the body with idleness is a means to kindle and stir up such sinfull lusts See 1 Cor. 9. the last verse Use 1 Use 1. This reproveth all idle persons whether they be such as have no particular Callings or such as live idly in them Of the former sort are some Gentlemen who spend all their time in eating drinking sleeping and following sports c. But God hath not exempted them from labour in some Calling And though they have Maintenance and living enough and in that respect have no need of labour yet in other respects God will have them labour in some Calling that is fit for them that they may glorify God and do good in Church or Common-wealth and that they may have true right to the blessings of God which they enjoy If our Saviour Christ laboured why shoudl they live idly Again this condemneth the course used by common Beggars from door to door a course flat contrary to Gods Ordinance Again this reproveth such as have a Calling but live idly and negligently in it and this is all one upon the matter as if they had no Calling All such idle persons of what sort soever do walk disorderly 2 Thess 3. 11. living in the manifest breach of Gods Ordinance unprofitable burdens of the Earth neither can they be said to eat their own bread or to wear their own Cloaths or to have any true right to the use of any other Blessings of God in this life but are usurpers of them for which sin God will one day call them to a straight accompt and punish them if they repent not of it in time And in the mean time also the Curse of God hangs over the heads of such for their breach of his Ordinance and for the loss and mis-spending of so much pretious time Great is this sin of Idleness and the cause of many other sins as of Theft Prodigality Drunkenness Uncleanness c. Ezek. 16. 49. Abundance of Idleness was in Sodome Therefore let all take heed of it and such as have bin faulty reform it in themselves Use 2 Use 2. See how necessary for all Christian Parents to look to it that their Chrildren be trained up in some good and lawfull Calling wherein they may afterwards live and employ themselves to Gods Glory and to the good of the Church or Common-wealth This they may learn of Joseph and Mary training up our Saviour in his young years in a painfull Calling So Jacob brought up his Sons to be Shepheards c. This education of Children in a good Calling is as good to them as a Patrimony or Inheritance of Lands or goods yea better to them for Lands and Goods may be lost or forfeited or taken from them or they driven from them by Banishment or Persecution or Wars but in such a case if they have skill in a good Trade or Calling and are fit and able to work in it this they may stick to as a great help yea their Calling alone will maintain them wheresoever they live On the contrary the neglect of this duty of Parents in training up their Children in some good Calling is the main cause that many Children idly brought up prove so lend and Riotous having no good employment nor being fit for any they fall to lend courses Company-keeping Gaming Drunkenness Theft c. Observ 2 Observ 2. Further in that our Saviour lived in the Calling and Trade of a Carpenter this commends unto us the lawfull and warrantable use of this and all such Handi-crafts or manual Trades practised amongst men our Saviour by his own practice hath Sanctified the use of such manual Trades unto men so that they may lawfully use and practice them yea they may have comfort in the use of them so far forth as they use them well and keep a good Conscience in the practice of them And though some do wickedly abuse such Trades yet this proves them not to be unlawfull or evill in themselves neither is it a sufficient reason to condemn the use of them Observ 3 Observ 3. Again in that our Saviour lived in this so mean a Calling we may hence gather That Religion and Holiness may be practised in any lawfull Trade or Profession of life though never so mean Our Saviour led a most Religious and Sanctified life yea such a life as was without all stain of sin and yet he lived sundry years in the mean Trade of a Carpenter The Apostles lived Holily in the Trade of Fishermen which they used even after their Calling Aquila and Priscilla and Paul himself practised Holiness in the Trade of Tent-making Act. 18. 3. and Simon in the
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
unchastity c. to repent speedily of such sins and to turn unto God by a new life lest if they go on in such sins their children also become like them or worse then themselves and lest God in Justice punish them in their Children by withholding his grace from them for the Parents sins If the care of their owns souls alone move not such to repentance yet let the care of both their own and their childrens souls too move and drive them to it speedily Use 2 Use 2. Let all Parents take heed of giving evil and wicked example to their children lest they follow it and take after them in the same sins which they are given unto To this end often consider how apt children are to follow Parents sins especially such as they are most given to by Nature How soon and easily will thy child learn of thee to swear lye to speak filthily to delight in bad company Oh therefore beware of giving such example to your children Beware of infecting and poysoning their souls with the contagion of your own sins If a man have a Plague-sore running upon him will he not be careful that his children come not near him lest they take the disease and it cost them their lives And wilt thou not be much more wary and fearful of infecting thy children with the contagion of thy sins lest it cost them the life of their souls Look to it then that thou give them not the least ill example of sin seeing it is so dangerous to poyson and infect them and seeing they are so apt to suck their deadly poyson from thy evil example How canst thou reprove sin in thy child when thy self art guilty of the same or worse and art not afraid to practise it even before the face of thy child How should thy child regard thy reproof and admonition It will never be Therefore all Parents look to it that ye do not only reprove sin in your children but first reform it in your selves that so ye may reprove both by word and deed And beware of sinning in the presence of your children or so as they come to knowledg of it lest they take example by you and lest they have cause hereafter to curse the day in which they were begotten and born of you Observ 2 Observ 2. Herod is here called a King yet was he a wicked man void of all Religion and Grace a cruel murderer of John Baptist as we shall hear afterward in this Chapter and an enemy to Christ as appeareth Luke 23. 11. which may teach us That great men are not alwayes good and religious nor yet the best friends or favourites of such as are Religious 1 Cor. 1. 26. Not many mighty or noble are called c. Yea rather on the contrary great men of the world for the most part are furthest from Religion and greatest enemies to it and to the Professors of it So was Herod Pilate the High Priests Scribes and Pharisees the greatest enemies which Christ had upon earth And so Psal 2. 2. it is prophesied that the Kings and Rulers of the Earth should oppose against him Vse Use See then that it is not safe for us alwayes to follow the example of the greatest men no not of Kings and Rulers of the earth further then they do well and follow the Word of God But if they leave that we must leave their example and practise Joh. 7. 48. The Pharisees would tye the people to their own example and to the example of the Rulers but we must not be tyed to the example of such great ones further than their example is good So much of the person of Herod Now to speak of the Fame or Report which he heard of Christ He heard of him Matth. 14. 1. He heard of the fame of Jesus that is of the fame of his Doctrine and Miracles No doubt but his servants and those of his Court that were usually about him did report this unto Herod having either heard and seen Christ and his Miracles or at least heard of him by others For his name was made manifest Or Spread abroad partly by means of his own Doctrine and Miracles and partly by the Doctrine and Miracles of his Apostles which he sent forth Observ 1 Observ 1. Herod had before this time imprisoned and beheaded John Baptist as appeareth Verse 16. by his own words yet he could not by this means stop the course of the Gospel which John Preached for John being cut off and his Ministery stopped our Saviour Christ groweth more and more famous even in Herod's Court for his Preaching and Miracles and not only himself but his 12 Apostles also whom he sent forth to preach Whence we may observe this That the Ministery of the Word cannot be utterly suppressed nor the course of it altogether stopped by any power or means used against it Though the Devill and wicked men rage against it and against the Ministers of it yet can they not prevail utterly to suppress it but it will still have a course and passage and will still prevail more and more notwithstanding all opposition of Devils or men against it It may be for a time hindred but it will afterward break forth and prevail again It may be stopped in one place but it will break out in another 2 Tim. 2. 9. The Word of God is not bound The Preachers and Professors of it may be bound and imprisoned silenced or put to death but the Word it self and Ministery of it cannot be bound that is utterly silenced or suppressed but it will still be free and at liberty to run the course which God hath appointed it to run Act. 5. we read how the Apostles were imprisoned and persecuted and yet soon after it is said Act. 6. 7. The Word of God increased and the number of Disciples multiplyed in Jerusalem greatly c. So Act. 12. Though Herod killed James and imprisoned Peter yet Verse 24. it is said The Word of God grew and multiplyed Reason Reason The Lord doth accompany his Word and the Ministery of it with his own Divine Power he revealeth his own arm in it and by it which makes it powerful to prevail and to find free passage amongst men notwithstanding all opposition made against it Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord and therefore there is no wisdom or policy or practise of the Devil or wicked men that can prevail against the Word of God utterly to abolish or suppress it Use 1 Use 1. See then how vain are all attempts and practises of wicked men yea of the greatest men in the world against the Word of God and against the Preachers or Professors of it persecuting them by word or deed and raising troubles against them all these their attempts are vain and shall never prevail so far as to suppress the Ministery of the Word or to hinder the fruit of it altogether but God
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
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
Devil's service and in practise of sin How much more pains should we willingly take in God's service and practise of good Duties If they travell and ride and run so far for evil pruposes as to be at profane Meetings or to follow unjust Suits in Law against others c. How much more should we be content to travell far to good Meetings especially to the Publick Assemblies to hear the Word c. Queen of Sheba c. Shall the Wicked labour more in working out their own condemnation and in increasing the measure of it than we in working out our own Salvation Shall they take more pains to go to Hell then we to come to Heaven what a shame is this c. They came together c. Observ See here the unity and consent that is among the Wicked joyning together in practise of sin c. See before Chap. 3. Ver. 6. Psal 2. 2. The Kings and Rulers take Counsell together c. Prov. 1. 11. The Wicked combine together and say Come let us lay wait for blood c. So much of the persons which cavilled at Christ's Disciples Now followes the occasion and matter of their cavill and exception When they saw some of his Disciples eat bread with defiled hands c. Eat bread By the figure Synechdoche Bread is put for all other kinds of food and means of nourishment So Luke 14. 1. He went into the House of a chief Pharisee to eat bread c. With defiled hands In the Originall it is with common hands which signifies as much as defiled or polluted So Acts 10. 14. I have never eaten anything common or unclean which manner of Speech was proper to the Jews being taken from those meats which were not in use among them For inasmuch as they were not permitted to eat of all sorts of meats but by the Law of God were restrained and limited to some kinds onely Levit. 11. therefore such meats as were permitted they accompted after a sort Holy and Sanctified in a peculiar manner and the other they called and accompted common and unclean because they were common to all Nations and such as did eat of them were Legally unclean that is in the accompt of the Law Common hands That is not sanctified by washing before meat after they had bin imployed about common matters c. They found fault Or reproved them as Offenders against the Tradition of the Elders And it seems they did first blame the Disciples to their faces directly and afterward accuse them to Christ their Master as appeareth Ver. 5. Quest Quest Whether the Disciples did well or ill in eating with hands unwashed in presence of the Scribes and Pharisees Answ Answ They did well for they herein followed their Master who did so in like case at another time as appeareth Luke 11. 38. where being invited to Dine with a Pharisee he sat down without washing his hands Quest Quest Are we not to forbear our Liberty in use of things indifferent rather than give offence Answ Answ Yes if it be in the presence or with the knowledge of weak Christians who out of ignorance or weakness of Judgment and Conscience are otherwise perswaded than our selves but not before such as do obstinately err in Judgment Now such as these were the Scribes and Pharisees therefore before them it was better for the Disciples of Christ to use their Liberty than to forbear it that so by the lawfull use of it they might convince and reprove their obstinacy and superstition and not confirm them in it therefore here was an offence unjustly taken not justly given So much in way of opening the sense of the words Observ 1 Observ 1. In that these Scribes and Pharisees coming from Hierusalem into Galilee to cavill and find fault with Christ and his Disciples could find no matter of reproof against them for any manifest sin as for prophaning the Sabbath or for Swearing Covetousness Idleness c. but are fain to cavill at them onely for not washing their hands before meat a thing indifferent and lawfull This argues the uprightness and innocency of Life which was both in Christ himself and in his Disciples that they walked so uprightly and unblamably that their greatest enemies could find no just matter of reproof against them Which must teach us in like manner to endeavour to walk so unblamably before men that the Wicked may have no just cause of opening their mouths against us for any manifest or known sin Phil. 2. 15. That ye may be blamless and harmeless or sincere without rebuke in the midst of a crooked and perverse Nation c. 1 Pet. 2. 15. So is the will of God that with well-doing ye may put to silence the ignorance of foolish men David carryed himself so uprightly that Saul his deadly enemy could find no just matter of accusation against him but was forced to acknowledge him to be more righteous than himself as appeareth 1 Sam. 24. 17. Daniel also carryed himself so as the Babylonian Princes could find no just matter to accuse him of though they sought it onely they were forced having nothing else against him to accuse him for praying three times a Day to his God See Dan. 6. The Christians in Tertullians time lived so holily and uprightly that though they were falsly accused of grosse Crimes as Murder Incest Treason against the Roman Emperour c. Yet upon diligent enquiry and examination of them the worst they could prove against them was that they used in the morning before Day to meet together to sing Psalms of praise to the honour of Christ and to bind themselves by solemn Oath or Vow not to committ sin c. Vide Tertull. Apologet. 2. Plin. Epist Lib. 10. Epist 97. Thus let us after the examples of these be carefull to walk so uprightly and unblamably in our whole Life that we may stop the mouths of the prophane who desire to speak evil of us and that our very enemies may have nothing or at least no just matter to accuse us of and that if they will needs speak evil of us yet they may be forced to do it unjustly that is to say for well-doing Then shall we have comfort in our own consciences though we be evil spoken of c. Observ 2 Observ 2. See here the property of malice which is to make faults in others where none are charging and accusing them wrongfully as guilty of sin when it is not so Thus did these Scribes and Pharisees charge Christ's Disciples and blame them as prophane Persons because they are with unwashen hands when they were indeed never the more prophane or irreligious for this So before Chap. 2. 24. they accused them as Breakers of the Sabbath c. And so they often laid grievous Crimes to our Saviour himself whereof he was not guilty sometime charging him as a Blasphemer sometime as a Drunkard and Glutton sometime as a Friend of Publicans and Sinners sometime
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
c. for time to come Christians should be far from this immoderate care of Earthly things I say from immoderate care because there is a moderate care of these things which is both lawfull and necessary for Christians whereby they are to be carefull in using all good means for provision of things needfull for this Life This care is commended to us Prov. 6. 6. in the example of the Ant or Pismire which provideth in Summer against Winter But Christians must not distract their minds with immoderate care of things of this Life Matth. 6. 25. Take no thought for your Life what ye shall Eat or what ye shall Drink nor yet for your Body what ye shall put on c. In the Lord's Prayer we are taught to pray but for our Daily Bread Now that is immoderate care 1. When we trouble and disquiet our selves for the present with caring for such things as might as well or better be cared and provided for hereafter 2. When we so distract our minds with cares of this Life that we are hindred thereby from caring for things Spiritually and Heavenly Forbidden Luke 31. 34. Take heed your hearts be not overcharged with cares of this Life c. 3. When we not onely care to use the means of providing for this Life but also trouble our selves and are too much sollicitous about the issue and success of the means which should be left to God 4. When our care is joyned with distrust of God's providence Vse Use For admonition to us to take heed of this immoderate and distracting care of Earthly things for this Life using all means to free our minds from it and so much the more because it is so Naturall unto us to be Earthly minded and to savour the things of this Life more than Spirituall and Heavenly Whence it is That our Saviour Matth. 6. is fain to use so many Reasons to disswade us from this sin Phil. 4. 6. Be carefull for nothing Remedies against immoderate caring for things of this Life for time to come 1. Look at God's speciall providence and fatherly care over us even for things of this Life so far as is good for us and labour by Faith to rest on his Providence for all things needfull for this Life committing the issue and successe of all means used by us to his Blessing Consider that he knoweth what we have need of Matth. 6. 32. and not onely so but takes speciall care to provide for us as for his Children and Servants 1 Pet. 5. 7. Cast all your care on him for he careth for you Psal 55. 22. Cast thy burden upon the Lord and he shall sustain thee c. All immoderate care of Earthly things comes from infidelity and distrust of God's Providence therefore labour for Faith and to live by it at all times even in times of want c. 2. Consider God's care and providence over other Creatures He feedeth the young Ravens cloatheth the Lillyes and the Grasse How much more us his Children See Matth. 6. 3. See that our chief care be for things Spiritual and Heavenly Matth. 6. 33. Col. 3. 1. Seek things that are above c. This will keep us from immoderate care of Earthly things 4. Consider the hurt and danger that comes of this immoderate and distracting care of Earthly things It so oppresseth and taketh up the mind that it cannot be free or fit to care for things Spirituall and Heavenly It quencheth and abateth our love and desire of Heavenly things It choketh and hindreth the Fruit of God's Word in us Matth. 13. 22. 5. This immoderate care of Earthly things is the sin of the Heathen which know not God or his Word Ergo unfit for Christians to live in it Matth. 6. 32. After all these things do the Gentiles seek 6. Consider the vanity shortness and uncertainty of this Life Jam. 4. 14. Ye know not what shall be to Morrow For what is your Life even a Vapour c. What folly then to care so much for maintenance of this short and transitory Life what folly to care immoderately for to Morrow when we know not whether we shall live till to Morrow 7. Consider what is said Matth. 6. ult Sufficient unto the Day is the evil of it Mark 8. 15. And he charged them saying Take heed beware of the leaven of the Pharisees and of the leaven of Herod Jan. 16. 1624. IN the former Verse we heard the Occasion of our Saviour's admonishing his Disciples to beware of the leaven of the Pharisees and Herod which was their forgetting to take provision of Bread with them into the Ship when they set forth from the Coasts of Dalmanutha to pass over the Sea of Galilee Now in this Verse is set down to us the Admonition it self He charged them saying Take heed beware of the leaven c. Where we may consider 1. The matter of the Admonition To take heed of the leaven of the Pharisees and of Herod 2. The manner of giving this Admonition with a strait Charge and with a double Cavear or Caution Take heed and beware The leaven of the Pharisees c. This is not to be understood in proper sense or literally of the leavened Bread of the Pharisees for this was the errour of Christ's Disciples so to understand his words as we shall see afterward but it is to be understood Metaphorically of the corrupt and unsound Doctrine of the Pharisees which they taught as appeareth Matth. 16. 12. where it is thus truly and rightly expounded by the Disciples though at first they conceived Christ's words otherwise Then it is said they understood that he bad them not beware of the leaven of Bread but of the Doctrine of the Pharisees and Sadduces Quest Quest What corrupt and unsound Doctrine did the Pharisees teach Answ Answ They corrupted and depraved the true sense of the Morall Law by their false Glosses and Interpretations as appeareth Matth. 5. where our Saviour both discovereth the corrupt expositions of the Law given in old time by the Jewish Teachers unto which the Pharisees in our Saviour's time censented and withall confuteth the same and giveth the true sense of the Law in sundry Commandements thereof Besides they did also add unto the true and sound Doctrine of the written Word many unwritten Doctrines and Traditions of their own partly vain idle and superfluous and partly superstitious and wicked not onely beside the Word of God but even contrary unto it which Doctrines and Traditions they stiffly maintained to be of equall Authority with the written Law of God yea in some Cases they preferred them before the same making void the Commandements of God through their own traditions as we may see Matth. 15. and Matth. 23. and as we heard before Chap. 7. of this Gospel Object Object Matth. 23. 3. Our Saviour bids his Disciples and the Multitude to observe and do all that the Scribes and Pharisees Command them c. Therefore it seems
of the Town in the beginning of Ver. 23. 3. The manner and order of proceeding used by Christ in working the Miracle That he spit on the eyes of the blind c. Ver. 23 24 25. 4. The Miracle it self in the end of the 25th Verse He was restored to perfect sight 5. The Consequent that followed upon the Miracle our Saviour sent him that was cured home to his own House charging him neither to go into the Town nor to tell it to any in the Town Ver. 26. Of the first The Occasions of the Miracle 1. Our Saviour's coming to Bethsaida 2. The bringing of a blind man unto him 3. The sute and request made unto him in behalf of the blind man by those that brought him They besought him to touch him He cometh to Bethsaida Of this Town see before Chap. 6. ver 45. It was a Town of Galilee where our Saviour had before wrought sundry Miracles as may be gathered from Matth. 11. 20. where it is said he upbraided those Cities where most of his mighty Works were done because they repented nor Among which Cities Bethsaida was one there named Ver. 21. whence it may also appear that although our Saviour had wrought so many Miracles and also preached and taught often in this City or Town as is likely yet the Inhabitants did not profit thereby unto true Repentance but unthankfully and obstinately contemned his Doctrine and Miracles and therefore he there denounceth a wo against them yea he passeth Sentence of eternal Damnation in Hell against them telling them that it should be more tolerable for Tyre and Sidon in the day of Judgment than for them Quest Quest Why then did our Saviour now vouchsafe to come again to this unthankful City seeing he had before passed Sentence of Damnation upon the People of it and therefore it may seem there could be no hope or possibility of doing them good by his presence or by his Doctrine or by this or any other Miracle which he should work among them or near unto them Answ Answ That Wo and Sentence of Damnation is not to be understood generally of all the Inhabitants of this Town of Bethsaida but rather of the greater part or of the chief Inhabitants viz. of so many as should still remain and continue in Unbelief and Impenitency And therefore this hindred not but that there might be hope of the Conversion of some of them In which respect our Saviour now vouchsafed to come again to this Town both to preach there as is likely and also to work this Miracle though not in the Town yet near unto it that so by these means at least some of the Inhabitants might be moved to repent and believe in him Observ Observ The former Unthankfulness of this People of Bethsaida and their great contempt of Christ's Doctrine and Miracles did not hinder him from coming again to this Town to do them good by his Teaching and Miracles and though the greater part as is likely were so obstinate that there was no hope of their Repentance yet his care is to use the best means to call some at the least This may teach Ministers of the Word not to suffer the untowardness or unthankfulness of their People to hinder or discourage them from doing their Duty in Preaching the Word to them and in using all good means to gain them to the Lord if it may be Though they shew never so great contempt of the Ministry yea though they should shew themselves obstinate and to be wilful Contemners of the means of Grace so as there may seem little or no hope of doing good upon them yet ought not a Minister of God in this case utterly to cast off such or to give over using means to call and gain them to Repentance but with much patience to suffer their untowardness and unthankfulness and still to continue his care and pains in using the best means both by his publick Teaching and otherwise by private Admonition and good example of life to do them good proving if God at any time will give them Repentance 2 Tim. 2. 25. Yea although when a Minister of God hath long time laboured and done all he can to do his People good yet the greatest part reject the means of their own salvation so as there may seem to be little or no hope of their amendment yet ought a faithful Pastor with patience to suffer their unthankfulness and constantly to go on in his Ministry in hope to do good unto others which are more tractable and do profit by the means as Paul 2 Tim. 2. 10. I endure all things for the Elects sake c. So must we for the Elects sake that they may obtain Salvation by our means suffer the untowardness and wilfull contempt of the wicked and reprobate Ibi aequanimiter portandi sunt mali ubi aliqui reperiuntur boni saith an ancient Writer Ivo Carnot Epist 26. ex Gregorio apud Gratianum Now followeth the second special occasion of Christ's working this Miracle viz. The bringing of the blind man unto him while he was in the Town Who they were that brought or led him to Christ is not expressed it is most likely they were of his near friends or acquaintance who performed this work of charity and mercy to him in leading him to Christ he being blind and so unfit to go and to find out Christ of himself Quest Quest What moved them to bring him to Christ Answ Answ No doubt but the fame they had heard of his former Miracles or else the sight of some of them did move them to believe and rest perswaded of Christ's power and willingness to cure him if he were brought unto him and therefore in compassion to the blind man they afford him this help to bring and conduct him to Christ to be cured of his blindness Observ Observ That it is the duty of Christians to shew Mercy and Compassion toward such as are in outward misery or affliction being ready to help and relieve them therein See this Point handled before Chap. 7. Ver. 32. Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch Mar. 27. 1625. him c. NOw followeth the third special Occasion of the Miracle Their sute or request made to Christ in behalf of this blind man They besought him to touch him that is by touching to heal or cure him of this Blindness for that is their meaning The outward gesture of touching is put for the cure it self So before Chap. 7. Ver. 32. They besought him to put his hands but upon the deaf and dumb man that is by this means to cure him And in this Request no doubt but the blind man himself joyned with them Now this Prayer or Request put up unto Christ by them is an evident Argument of their Faith that they did believe that Christ was able and willing to cure him being sought unto
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
is a Lesson not easily but hardly learned and more hardly practised We must therefore bestow the more care and pains in learning it Now followeth the Doctrine it self which our Saviour here teacheth to his Disciples and the People which Doctrine he delivereth by way of a generall precept or admonition given to all that will be his true Disciples or Followers willing them to deny themselves c. In which precept certain speciall Duties of great weight and moment are enjoyned by our Saviour unto all Christians that profess his Name The Duties are of two sorts 1. General and Principall which is To come after or to follow him 2. More particular and less principal being subordinate to the former and required as helps to the same And these are two 1. To deny themselves 2. To take up their Cross Whosoever will come after me Or follow me that is whosoever is desirous to shew himself a true Servant and Disciple of mine by imitating my example and practising those things wherein I have gone before him Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple that is he cannot shew himself to be my true Disciple by following or imitating my example and practise See also Joh. 12. 26. Christians are said to imitate or follow Christ two wayes 1. In respect of his Doctrine by believing and professing the same 2. In respect of his Life and Practise by conforming themselves thereunto And this latter seemeth here to be chiefly intended Will Hence the Papists would prove their Doctrine of Free-Will But our Saviour saith not that any hath this Will of himself to follow Christ but to shew that none can truly follow him but such as are willing c. Doctr. Doctr. That Christians ought to be imitaters or followers of Christ's example and practise conforming themselves thereunto in the course of their Lives and in all their Carriage This our Saviour doth here take for granted that all that profess his Name should follow him in Life and Practise and therefore also in the end of his Verse he directly enjoyneth it as a Duty Matth. 10. 38. He that taketh not up his Cross and followeth after me is not worthy of me Joh. 12. 26. If any man serve me let him follow me that is if he professe to be my Servant let him shew it by imitating my Example and Practice 1 Cor. 11. 1. Paul professeth himself a Follower of Christ in life and practise which shews it to be the Duty of all other Christians c. 1 Joh. 2. 6. Reas 1 Reas 1. Christ is their Lord and Master and they his Disciples and Servants Ergo. Joh. 13. 14. If I your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example c. Reas 2 Reas 2. He is their chief Captain and Leader in the spirituall Warfare of this Life Hebr. 2. 10. Ergo as good Souldiers they are to follow his Example Reas 3 Reas 3. He is the chief Shepheard and they the Sheep Ergo. Joh. 10. 4. The true Shepheard goeth before the Sheep and they follow him Reas 4 Reas 4. The example of Christ is most excellent and perfit above the examples of all Men and Angels and therefore most worthy to be followed See Joh. 8. 12. Quest Quest How far forth are Christians to imitate Christ in practice Answ Answ Not generally and absolutely in all things which he hath done before us For there are some things in his practice which we cannot imitare As 1. The actions of his God-head as his Miracles his forgiving of sins c. 2. Those actions which were proper to him as our Mediator as to dye for man's sin to rise again by his own Power also to fulfil the Law perfectly and so to be free from all sin But we are to imitate him so far as he hath gone before us and propound his practice as a pattern for us to follow as namely in the practice of those heavenly Graces and Vertues which were in him and in performance of all holy duties of Obedience to God in our lives More particularly we are to imitate him in the practice and shewing forth of these Graces and Vertues in special 1. In his Innocency and Uprightness of life before God and Men For he so carried himself that he was able to say Which of you convinceth me of Sin Joh. 8. 46. Not that we can be free from all sin in practice as He was but that we ought to walk so as to be free from gross and known sins before men so as men cannot convince us to live in any known sin unreformed 2. In the graces of Humility and Meekness Matth. 11. 29. Learn of me for I am meek and lowly in heart Phil. 2. 5. Let this mind be in you which was in Christ c. who humbled himself Ver. 8. 3. In the patient suffering of all Afflictions imposed on him of God and of all injuries done unto him by men 1 Pet. 2. 21. Christ suffered for us leaving us an example that we should follow his steps 4. In the practice of Love toward others Ephes 5. 2. Walk in love as Christ hath loved us c. Joh. 15. 12. This is my Command that ye love one another as I have loved you Therefore Joh. 13. 15. when he had shewed his Love and Humility both at once by washing his Disciples feet He tells them He had given them an Example that they should do as he had done to them In these and the like graces we are to follow Christ's example not that we can in that degree practise them as he did but we are to set them before us as our pattern striving so far as is possible to follow the same Use 1 Use 1. For Reproof of such as profess to be Christians and yet are not careful to conform their life to the example and practice of Christ nor to make Christ's practice their Rule of life to walk by as they should but follow other crooked Rules and evil examples and patterns of life Some follow the sway of their own corrupt lusts walking after them and taking care to satisfy and fulfil them like those Jude ver 18. They follow their lusts of Pride Ambition Covetousness Wrath Malice c. Others follow Satan and his wicked suggestions yielding to him as Slaves and Servants to do his Will conforming themselves to his Will and not to the Will or Example of Christ Others follow the course of this World fashioning themselves unto it that is to the examples and practice of profane men in the World especially if they be men of great place or accompt These be the Rules and Parterns of life by which the greatest part of such as profess to be Christians do now a-daies walk As for Christ's example which is the pattern of all patterns it is least of all followed by them This appears by their
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
have not premeditated and thought of them before they came therefore the novelty and strangeness of those troubles doth much daunt and dismay them 2. By frequent and often Prayer unto God to fit and prepare us and to strengthen and enable us by the Power of his Spirit to bear those crosses and troubles which he shall please to lay upon us He onely that sends the cross can fit and enable us to bear it Seek to him therefore often by Prayer to this end Mat. 26. 41. Watch and pray that ye enter not into temptation c. yea our Saviour himself did by Prayer prepare himself to his Passion The more frequent in Prayer the better shall we be armed to bear all troubles so as not to be overcome or vanquished by them Ephes 6. the Apostle having willed them in the thirteenth Verse to arm themselves against the evill day that they might stand fast then in the 18. Verse he exhorts them to pray alwaies c. 3. By labouring more and more to furnish our selves with those spiritual graces which are especially needful to prepare and arm us for the bearing of troubles As 1. with spiritual Wisdom and Knowledge out of the Word of God how to bear afflictions aright Jam. 1. 5. If any lack Wisdom let him ask of God we must pray for this Wisdom and use all other means to attain to it as diligent attendance on the publick Ministry private study of the Scriptures c. 2. We must labour more and more to feel in our selves a true justifying Faith whereby to apprehend and apply to our selves the love and mercy of God pardoning our sins and accepting us as his Children in Christ This will perswade us that God doth afflict us in love and that all troubles shall work for our good Rom. 8. And this will comfort and enable us to bear them 1 Joh. 5. 4. this is the Victory that overcometh the World even our Faith This strengthneth us against all evils and afflictions which oppose themselves against us in this life making us more than conquerours c. By this Faith the sting of all miseries and afflictions and of death it self is pulled out viz. the guilt of our sins by it also we are assured that God himself is with us according to his promise in all troubles to assist and strengthen us and to deliver us in due time Hebr. 11. 35. the Saints of God by Faith were enabled to bear and overcom most grievous afflictions They were tortured not accepting deliverance c. Others had trial of cruel mockings and scourgings Faith is the ground of Patience Hebr. 6. 12. 3. We must get true Christian Patience by which we may be enabled quietly and obediently to suffer all trials and afflictions imposed on us of God Hebr. 10. 36. Ye have need of Patience c. This is a main and principal part of that spiritual furniture by which we must be armed to bear the cross It is a Grace which we never have use of but in time of Affliction Here is the patience of the Saints Rev. 13. 10. then is the onely trial of it and without this grace it is impossible to bear any trial or affliction as we ought Therefore pray and labour for it by all means 4. We must get spiritual strength and courage of mind that we be not daunted or dismayed too much with troubles when they come upon us though heavy and grievous Paul prayeth for the Colossians cap. 1. 11. that they might be strengthned with all Might through God's glorious Power So must we pray for our selves c. Vse 3 Use 3. To comfort good Christians when they meet with the cross that is with many troubles in this life outward and inward c. There is no cause to be discouraged nor to fear or doubt their own estate before God as if they were not beloved of God because he layeth so many crosses upon them but on the contrary they are to know that these Afflictions may and do stand with the love of God towards his Children Hebr. 12. 6. Whom the Lord loveth he chasteneth c. Besides there is a necessity of suffering many troubles for all Christ's true Disciples It must be so God hath ordained them to it and Christ their Head and Saviour hath gone before them by his own Example and hath foretold that so it must be with us And these manifold troubles of this life are the very way to the heavenly Kingdom by which we must pass if ever we come unto it Therefore meeting with many troubles and crosses be of good comfort so far forth as we suffer them in the way of well-doing this is a good sign that we are in the right way to eternal life which is a streight and narrow way and full of troubles it is not an easy or pleasant way but tedious and troublesom to walk in away stopped with thorns Hos 2. 6. Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and follow Nov. 6. 1625. me Doctr. 3 Doctr. 3. THat it is the duty of Christians not onely to bear the cross that is to say all Afflictions imposed on them of God but also willingly and cheerfully to submit themselves to the suffering of them This is implyed by the Phrase of taking up our cross which signifieth willingly to yield our selves to the bearing of it Though we are not wilfully to bring troubles upon our selves or crosses of our own making yet we are willingly readily and with cheerfulness to submit our selves to the bearing of those which the Lord doth lay upon us and call us to suffer Matth. 11. 29. Take my yoke upon you c. that is The yoke of Obedience and Subjection to Christ not onely in doing his Will but also in suffering the cross which he imposeth on them Take it upon you that is willingly and cheerfully submit unto it Jam. 1. 2. Count it all joy when ye fall into diverse tentations Col. 1. 11. Paul prayeth that they may be strengthned with Might unto patience and long-suffering with joyfulness that is with great willingness and cheerfulnesse of heart and mind Reason Reason The Suffering of the cross is a part of that Obedience and Subjection which we ow unto God Hebr. 5. 8. Christ learned Obedience by the things which he suffered Now true Obedience must be voluntary and cheerful else it is not accepted of God Therefore as the Apostle brings in Christ saying thus unto God Heb. 10. 7. Lo I come to do thy Will So we must say concerning this passive Obedience which we ow to God Lo I come to suffer thy Will Now this willingness and cheerfulness in suffering troubles must not only be in the heart but it must also be outwardly expressed as occasion is offered 1. By our cheerful and comfortable carriage in time of Affliction Rom. 5. 3. We glory in tribulation 2 Cor. 7. 4.
and easy is the Cross unto us and the less tedious and grievous c. Let us then labour for this Willingness c. Helps to further us in the willing and chearfull Suffering of Afflictions 1. Pray unto God to enable us hereunto to frame our Hearts to this willing and chearfull submission of our selves to his Will in all Troubles which come upon us 2. Labour by Faith to feel and be perswaded of the pardon of our Sins and of God's love and favour to us in Christ that he doth accept us as his Children in him Then withall we shall be perswaded That he doth Afflict us in love and for our good and profit Rom. 8. 28. And this will make us willingly to submit to his hand yea it will make us chearful and joyful in our Troubles Rom. 5. 1. Being justfied by Faith we have peace with God through our Lord Jesus Christ And ver 3. we rejoyce or glory in Tribulations c. 3. Look at God's special Hand and Providence directing all Crosses and Troubles unto us and that for our good He it is that layeth the Cross upon us and shall we not then willingly yield our selves to bear it Whatsoever be the instruments or means of our Trouble God is still the Authour who ordereth and disposeth all for our good Therefore submit willingly and chearfully to his Will and Appointment This made our Saviour Christ willing to Suffer Joh. 18. 11. The Cup which my Father hath given me shall I not Drink it 1 Cor. 11. 32. When we are judged we are chastened of the Lord c. 4. Set before us the example of Christ who hath suffered the Cross before us and that willingly he hath taken it up before us He hath not onely suffered all those Miseries and Afflictions in Soul and Body which he was appointed of his heavenly Father to Suffer and that for our sakes but he hath willingly and chearfully suffered them in way of voluntary obedience to the Will of God Phil. 2. 8. He became obedient unto Death c. He laid down his Life willingly for us c. Luke 12. 50. This must move us after his example willingly to submit our selves to the bearing of all Afflictions of this Life and Death it self when God shall call us thereunto Shall we not be willing and glad to follow Christ in Suffering Shall not his taking up the Cross before us make us the willinger so to do Shall we not willingly drink of this Cup which he hath drunk so deep of before us Especially seeing he Suffered to this end that he might sanctify the Cross unto us that it might become good and comfortable to us Besides that Christ by Suffering the Cross before us in his own Person hath by this means brought great Honour and Dignity to the Cross and to such Afflictions as he Suffered Quum Christus ipse crucem et supplicia passus sit tantum pretium illis accessit ut nemo ejusmodi pati dignus sit c. Luther Serm. de 10. Leprosis We are therefore now to count it an honour and priviledge to be afflicted as Christ was c. Phil. 3. 10. Paul counted all to be dung that he might have fellowship with Christ in his Sufferings c. See Acts 5. 41. 5. Look at the Examples of the Saints and Faithfull who have so willingly and chearfully taken up the Crosse before us that is yielded themselves to the obedient suffering of all Tryalls and Afflictions imposed on them by the hand of God yea they have rejoyced and gloryed in their Tribulations as Paul testifieth of himself and other Believers Rom. 5. ut supra Acts 5. 41. Hebr. 10. 34. Ye took joyfully the spoyling of your Goods c. And Hebr. 11. 35. They were tortured not accepting deliverance c. So willing they were to Suffer So the blessed Martyrs in all Ages how willingly and joyfully did they submit themselves to the Fire and to the Sword c. Some kissed and imbraced the Stake c. others sung Psalms c. Having these Presidents before us how willingly and gladly should we submit our selves to the bearing of all Crosses and Afflictions which the Lord calleth us to Suffer c. 6. Lastly Consider how gainful and profitable the Cross is being sanctified unto us Though Afflictions be for the present irksome and tedious yet all work for our good even for our spirituall Good and Salvation Psal 119. 71. It is good for me that I have been afflicted c. Now Afflictions are good and profitable for us many wayes As 1. To humble us in sight of our Sins 2. To mortifie the corruption of Sin and to purge it out of us more and more 3. To stirr us up to prayer 4. To wean us from the World c. 5. To teach us Christian wisdom and experience c. Est tribulatio tam nobis necessaria quam vita ipsa imo magis necessaria multoque utilior quam universae totius mundi opes dignitates c. Luther in Psal 118. Now then the Cross being so gainfull and profitable for us how willing should we be to take it up and bear it yea though it be tedious to the Flesh yet c. As we willingly take bitter portions and pills of the Physitian for our Bodily health and we willingly Suffer the Chirurgion to cut and lance us c. So here Hebr. 12. 11. No chastening for present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of Righteousness c. Mark 8. 34. And take up his Cross and follow me Nov. 20. 1625. Doctr. 4. IN that our Saviour saith His Cross that is to say those particular kinds of Afflictions which God hath allotted unto Him Hence we are taught That Christians must not onely be willing to suffer the Cross but also to suffer those particular kinds of Tryalls and Afflictions which God hath appointed and doth think fit to exercise them withall We must take up our own Cross and bear it willingly So Luke 14. 27. Whosoever doth not bear his Cross cannot be my Disciple As God hath appointed to exercise his Saints and Servants with the Cross in this Life so he hath appointed with what particular kinds of Troubles to exercise every one See 1 Thess 3. 3. And therefore he will have us to shew our obedience to his Will not onely in suffering Afflictions imposed on us but also in being content to suffer particular kinds of Trialls and Afflictions which he hath allotted unto every one of us We must not choose our own Cross nor be our own Carvers herein but stand to God's choyce and allowance in taking upon us that Cross which he thinks fit to lay upon us So have the Saints of God done as David 2 Sam. 15. 26. Job Chap. 1. 2. Jeremiah Chap. 10. 19. Reason Reason The Lord doth best know what Cross and Affliction is fittest and most necessary and profitable for
excuse for Peter to deny Christ though he were amongst the Enemies of Christ in the High-Priests Hall No excuse for Nicodemus to be ashamed to come to Christ in the Day-time because he lived amongst the wicked Jews which were Christ's Enemieâ— No excuse for those Rulers Joh. 12. 42. to be afraid of confessing Christ because they lived among the wicked Pharisees The like may be said of other sins it is no excuse or just defence for them that such as commit them or live in them do live amongst profane and wicked Persons or People which are given to the like sins Reason Reason The Saints and People of God are forbidden to imitate the sins of the wicked though they live amongst them Levit. 18. 3. After the doings of the Land of Aegypt wherein ye dwelt shall ye not do and after the doings of the Land of Canaan whither I bring you shall ye not do c. Rom. 12. 2. Be not conformed to this World though ye live amongst the profane of the World yet live not like them c. Use 1 Use 1. To consute such as think this a good Plea in defence of their sins or for omission of good Duties because they live amongst such Persons or People who are given to the like sins c. This is the best excuse and colour which many have to defend their unlawful practices or omission of religious Duties because others among whom they live do the like But these Fig-leaves will not cover their nakednesse This excuse will stand them in no stead when God shall enter into Judgment with them for their sins and for neglect of good Dutieâ— Such must know That the evil example of the wicked and profane with whom they live is no allowance for them to follow the same but on the contrary God requireth them to separate from the wicked if not in regard of place yet in manner of life and practise Thus Peter exhorted the believing Jews to save themselves from that untoward Generation amongst whom they lived Acts 2. 40. Vse 2 Use 2. See that God's Servants and People must not onely refrain sin and practise good Duties so long as they live amongst such as are like themselves but even then when they are called to live amongst the profane and wicked Phil. 2. 15. That ye may be blamless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights c. Thus did Noah living amidst the profane People of the old World Thus Lot among the Sodomites Joseph among the Egyptians Daniel in Babylon c. It is an easy matter for a Christian to refrain Sin and to practise good Duties living amongst good Christians but this is the difficulty and herein stands the praise of a Christian to live holily amongst the profane c. Mark 8. 38. Adulterous and Sinfull Generation c. Febr. 12. 1625. Observ 4 Observ 4. THat all are not holy and religious Persons or People which are by Natural Birth descended of holy Parents or Ancestors but many which spring from such Ancestors are profane and wicked degenerating from the Religion of their Ancestors Such were these wicked Jews though they were the Posterity of holy Abraham by Natural Birth yet they were an Adulterous and Sinfull Generation They were not Abraham's Children spiritually because not like him in Faith and Holiness of Life but most unlike him and therefore a bastardly Brood yea Children of the Devil Joh. 8. 44. So Rom. 9. 6. They are not all Israel which are of Israel Neither because they are the seed of Abraham are they all Children c. See Ezek. 16. 3. Many religious Parents have had profane Children Adam had wicked Cain Abraham had Ismael Isaac Esau David Absolon Ammon and Adonijah Reason Reason Religion and sanctifying Grace is not hereditary by Nature it is not ex traduce not propagated by Naturall Birth from Parents to Children but it is freely given of God to whom he pleaseth Joh. 3. 8. The Wind bloweth where it listeth c. So is every one that is born of the Spirit Non nascimur sed renascimur Christiani Hieron Object Object 1 Cor. 7. 14. The Children of such Parents whereof but one is a Believer are said to be holy And Rom. 11. 16. Si radix sancta c. If the Root be holy c. Answ Answ Those places do not speak of the Grace of true Sanctification which is proper to God's Elect only but of outward Holiness whereby the Children of believing Parents are reputed to be within the Covenant of God which He hath made with the Faithfull and their Seed viz. in regard of outward Right and Interest which they have in that Covenant and in the Sacrament of Baptism which is a Seal of it Use 1 Use 1. To admonish and teach us not to presume too much upon the religion or holiness of our Parents or Ancestors as if this were enough to make or prove us to be religious think not so lest we deceive our selves For Religion and true Holiness comes not by Inheritance or Naturall Birth but from the Grace of God freely bestowed c. as we have before heard It is indeed a great Benefit and comfort to be born or descended from holy Parents or Ancestors in some respects as in regard of that Title which we have by this means to God's Covenant as also in regard of the holy example which such Parents have left unto us for imitation But yet take heed of resting onely in this Religion and Holiness of our Ancestors or Parents and let it be our chief care to imitate the Faith Religion and Holiness of such Parents and Ancestors that we may be their Children not onely after the Flesh but spiritually descended of them This is indeed to be the true and legitimate Children of such Parents else are we but a bastardly and adulterous Seed c. Never boast of thy religious Ancestors or Parents or think the better of thy self for this unless thou be carefull to follow their religious example and to be like them Else if thou degenerate and forsake the Religion and Zeal of thy Ancestors it is no benefit to thee to have had such but their zeal and holiness of Life shall be a witness against thee c. Vse 2 Vse 2. Teacheth religious Parents to be carefull so to train up their Children that they may be like unto them in Religion and Grace that they may not onely be their Children after the Flesh but Spiritually by Grace as well as by Nature and that they prove not an adulterous or bastardly Brood in regard of spirituall Birth and Descent as otherwise they may and will do To this end such Parents must teach and instruct their Children in the true knowledge and fear of God and be carefull to reclaim them from sin by due admonition correction c. as also to go before them by holy example
disagreement in shew between the Evangelists yet none at all in truth and substance For St. Luke mentioning eight dayes includeth both the day upon which our Saviour uttered the former words in the first Verse and also the day of his Transfiguration whereas Matthew and Mark do speak onely of the six dayes which came between the day of his uttering these words in the first Verse and the day of his Transfiguration And hence it is that Luke doth not say it was fully eight daies but about an eight daies after c. Thus we see how the Evangelists do give light one to another which shews how necessary and profitable it is to compare them together in the reading of any particular History recorded by all or diverse of them Now this circumstance of time is expressed by the Evangelist the more to confirm the truth and certainty of this History of Christ's Transfiguration and to stablish our Faith therein Observ Observ In that our Saviour did so speedily fulfil that which he foretold and promised to his Disciples in the first Verse touching the manifestation of his Divine Glory and Majesty we may see how careful and forward he is to perform whatsoever good he hath promised to his faithful Servants and that in due time He doth not delay the time too long for performance of his promises but hasteth to the fulfilling of them every one in their due time 2 Pet. 3. 9. The Lord is not slack concerning his Promise as some men count slacknesse c. This is true not onely of the Promise of his second coming to Judgment which is there meant by the Apostle but of all other his Promises made to his Church and Servants whether of spiritual or of temporal Blessings and benefits The Lord is not slack or backward to perform and make them good but very forward and ready yea he doth hasten the performance of them as soon as may be that is so soon as ever he seeth a fit time and season for accomplishment of them so soon as ever it makes for his Glory and our good He will not defer one day or hour longer than is fit Vse Use To strengthen our Faith touching the certain accomplishment of all promises which Christ hath made unto us in his Word to assure us that they shall be fulfilled intheir due time As some of them yea many of them are already fulfilled so shall all the rest be in due time For example the Promise of his second coming the Promise of the Resurrection of our bodies at the last day and of eternal life c. the Promise of deliverance out of all troubles and afflictions of this life c. Though the accomplishment of these be for a time deferred and though the time seem long to us and the Lord seem slack in performance of these Promises yet it is not so for he is very careful and mindful to perform what he hath promised yea he hasteneth as soon as may be to perform it and the onely cause and reason why he delayeth is because the due and fittest time is not yet come and therefore it is not good for us yet to see the accomplishment of his Promises if it were we should see it and so soon as shall be good and fit for us we shall see all fulfilled without further delay Hab. 2. 3. The Vision is for an appointed time but at last it shall speak and not lie though it tarry wait for a shall surely come and shall not stay In the mean time we must live by Faith and Hope waiting for the accomplishment of all that Christ hath promised not making too much haste nor limiting him to any time Now follow the Persons chosen by our Saviour to be present as witnesses of his Transfiguration He taketh with him Peter James and John Quest 1 Quest. 1. Why did he take these with him Answ Answ To be special Eye-witnesses of the Glory of his Transfiguration who might afterward certainly acquaint others therewith Therefore Ver. 2. it is said He was transfigured before them Quest 2 Quest 2. Why did he take three Disciples and no more nor fewer with him Answ Answ Because this was a sufficient and fit number to testify the truth of the matter and it was agreeable to that Law Deut. 17. 6. whereby it was ordained that by the Mouth of two or three Witnesses the truth should be cleared and resolved in a doubtful case as when one was questioned for some crime deserving death Quest 3 Quest 3. Why did he make choice of these three Disciples and not of any other among the twelve Answ Answ Because these were the chief and most eminent for gifts and authority among all the 12 Apostles Gal. 2. 9. James Cephas and John seemed to be Pillars c. although that James there mentioned is not the same with this here spoken of but another of the Apostles of the same Name This James here mentioned was the Son of Zebedeus and Brother to John who was slain by Herod Act. 12. and therefore was not alive when Paul went up to Jerusalem to confer with the Apostles about his Ministry Therefore that James which he mentioneth Gal. 2. 9. was James the Son of Alpheus the Kinsman of Christ But that these Three here mentioned were the most eminent and chief among the twelve Apostles may appear because not only at this but at other times our Saviour used to take these three with him when he went about the performance of extraordinary and serious matters in private So when he went into the House of Jairus a Ruler of the Synagogue to raise up his Daughter to life he took these three with him as we heard Chap. 5. 37. So at the time of his bitter agony in the Garden he took these three onely with him when he went to pray privately Mat. 26. 37. Quest 4 Quest 4. Why did he not suffer all his Disciples and the rest then present to be Eye-witnesses of his glorious Transfiguration Answ Answ Because the due time for the general and publick manifestation of his Divine Glory was not yet come nor should be till after his Resurrection Therefore his Transfiguration was to be performed in this private manner onely in the presence of these three Disciples Observ 1 Observ 1. See the truth and certainty of this History of Christ's glorious Transfiguration on the Mount being confirmed by the Testimony of three of the chief and principal Apostles as Eye-witnesses thereof Therefore 2 Pet. 1. 16. the Apostle speaking of this Transfiguration of Christ saith thus We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ but we were Eye-witnesses of his Majesty And afterward Ver. 18. he saies they heard the Voice of God the Father uttered from Heaven at the time of this Transfiguration of Christ so that they were both Eye and Ear-witnesses of his Transfiguration which shews the truth and
could do Mark 9. 12. And restoreth all things c. Dec. 10. 1626. NOw followeth the second part of Christ's Answer to his Disciples Question c. which contains a further Declaration of that which was to be done and suffered by Elias that is to say by John Baptist at his coming 1. He shews what he should do He should restore all things 2. What he should Suffer such abuses and hard measure as Christ himself was to Suffer This is implyed as we shall hear in the words following And how it is written or as it is written of the Son of Man c. Of the first And restoreth all things Matth. 17. 11. He shall restore all things or set all things in order The meaning is that it was appointed of God and foretold by the Prophets not onely that John Baptist should-come before Christ but also that at his coming he should be a speciall instrument and means of restoring the corrupted and disordered state of the Church and of reforming such abuses as should raign in it at his coming And this is one speciall reason as we have heard before why John Baptist is here called Elias and resembled unto him because as Elias in his time was stirred up to be a speciall Restorer of Religion and true Worship of God and a means to reform the corrupt state of the Church So was John Baptist also appointed to be another Elias as it were in respect of this restoring the corrupted state of the Church and of true Religion in his time Now further when it is said here that Elias that is John Baptist coming in the Spirit and Power of Elias was to restore all things This is not so to be understood as if John should perfectly accomplish this restauration or reformation of the Church for that was to be effected by Christ himself at his coming and afterward but that John should be an instrument and means to begin and to make way for this reformation which was afterward to be more fully accomplished by Christ himself Quest Quest How or by what means was John Baptist at his coming to begin and make way unto this excellent work of restoring the corrupt and disordered state of the Church Answ Answ Two wayes 1. By his Doctrine and Ministery 2. By his example of Life and Practice Of the first He was to be a means of reforming the Church by his Doctrine sundry wayes 1. By his zealous and sharp reproving of sin in all sorts especially in such as were the chief Authours of abuses and corruptions as in the Pharisees and Sadduces yea in King Herod himself c. 2. By preaching the Doctrine of Repentance and Reformation of Life to all sorts of persons that had need thereof as may appear Matth. 3. 2. and Luke 3. 10 c. Also Luke 1. 17. 3. By preaching Christ that is exhorting and stirring up the People to imbrace him as the onely true Messiah and to believe in him who should come after him to perfect the Reformation of the Church See Joh. 1. 29 30. Of the second He was to be a means of reforming the Church by the holy example of his Life in being a speciall and extraordinary pattern of the practise of Repentance and Mortification for so he was in regard of strictness and moderation in Dyet Apparrel c. Observ 1 Observ 1. The state and condition of the visible Church of God upon Earth is oftentimes tainted with great corruptions and disorders which do get in it and bear sway in it for a time so it hath great need of Reformation Thus was it with the Church of the Jews in John Baptist's time and before many and great abuses and corruptions were then raigning in it even in all estates and degrees as in the Pharisees and Sadduces Matth. 3. 7. All things almost were out of order otherwise there had been no need of John Baptist to restore all things See Luke 3. 10 c. Where John admonisheth all sorts of People to reform their Lives as the common People the Publicans the Souldiers So afterward in our Saviour Christ's time and the Apostles dayes there remained many and great corruptions in the same Church notwithstanding the Reformation begun by John's Ministery The chief Teachers and Governours of the Church were very corrupt both in Doctrine and Life as the Priests Scribes and Pharisees c. There were also great corruptions then in the very calling of the Officers and Governours of the Church the High-Priests Office was become annuall Joh. 11. 49. whereas by the Law of God it ought to continue in the same person till his Death yea some think there were two High-Priests together at the same time viz. Annas and Caiphas who did execute the Office by course Luke 3. 2. Beza in loc Vide Scalig. prolegom in Euseb qui putat unum tantùm fuisse summum sacerdotem alterum verò vicarium ejus Scribes and Pharisees should all have been of the Tribe of Levi Deut. 33. 10. On the contrary Paul and his Father Acts 23. 6. Phil. 3. 5. were of Benjamin Now the Teachers and Governours being so corrupt there is no doubt but the common People were little better So in Elias his time the Church of God among the Israelties was grown to a very corrupt state and condition The King had set up Idolatry and pulled down the true Worship of God and slain the true Prophets of God the People were generally corrupted and fallen away See 1 King 19. 14. how Elias compaineth of their Apostacy So in the Prophet Esay's time the Church of God among the Jews was grown full of corruptions Esay 1. 10. The Rulers were Rulers of Sodom and the People were People of Gomorrah So afterward in the Prophet Jeremiah's time a little before the Captivity there were many and great Corruptions and Disorders grown in the Church Jer. 6. 13. So in the times since Christ the Church hath often times been tainted with many and great Corruptions having great need of restoring As in the time of the generall prevailing of the Arian Heresie So afterward in the time of Pope Gregory the seventh about the year 1073. which was the time of the loosing of Satan and from thence till Luther's time Causes of such Corruptions and Disorders in the Church 1. Satan the Arch-enemy of the true Church who labours continually to corrupt the Church and to bring it out of order that so he may hinder Christ's Kingdom Matth. 13. 39. He is that enemy that soweth tares in the Field of the Church He stirreth up and sets on work wicked men as his Instruments to bring in abuses and disorders into the Church 2. Wicked men themselves are the Devil's Instruments who are willing to be set on work by him and do labour to do hurt in the Church by bringing in such corruptions and abuses 3. The negligence of such as are Governours in the Church in not opposing themselves against such abuses and
necessity of them in regard of the fulfilling of the Prophecies which went before of him The rather because this Article of Christ's Sufferings is the ground of all true comfort against our sins and fear of God's Wrath. For to this end suffered he to make satisfaction to God for our sins and so deliver us from the guilt and punishment due unto them as we have heard before Mark 9. 12. That he must suffer many things c. Januar. 7. 1626. Observ 2 Observ 2. HEnce gather that whatsoever Christ suffered or was to suffer for us it was ordained appointed of God before-hand and that it was agreeable to the Counsel and Will of God for otherwise he would not have in spired and moved the Prophets to fore-tell these Sufferings of Christ so long before This therefore shews that it was the Purpose and Will of God that Christ Jesus his Son should dye and suffer so many things for us So it is expresly said Act. 2. 23. that he was delivered to death by the determinate Counsel and fore-Knowledge of God Now this maketh greatly for our Comfort For if Christ suffered according to the Counsel and Will of God then we need not doubt but his Death and Sufferings were acceptable and pleasing to God and consequently effectual to redeem and save us from our sins and to pacify the Wrath of God towards us Therefore Ephes 5. 2. it is said that Christ gave himself for us an Offering and Sacrifice to God for a sweet smelling savour The Sufferings of Christ were an acceptable Sacrifice to God The reason was because this Sacrifice was offered according to the Will of God and Christ Suffered all that he Suffered by his appointment as appears by this that God did by his Prophets fore-tell long before whatsoever Christ was to Suffer Think of this for our comfort That as Christ hath Suffered many things for us so he Suffered all according to the Counsell and Will of God who did fore-tell all those Sufferings long before by his Prophets and therefore we may be assured that God could not but accept of the Sufferings of Christ as a satisfaction and full price for our sins Our comfort stands not simply in the Sufferings of Christ but in this that his Sufferings are accepted of God for us c. So much of Christ's own Sufferings which himself here expresly mentioneth and fore-telleth Now further by this express mention of his own Sufferings which were to come he doth hereby secretly imply that in like manner Elias that is John Baptist was to Suffer much at his coming that is many Abuses and Indignities at the hands of men And so much is here to be understood by us though it be not expressed in the Words for otherwise the sentence seemeth to be imperfect And by comparing this place of St. Mark with that Matth. 17. 12. it may appear that our Saviour's purpose in these words was so to compare his own Sufferings and the Sufferings of John together as to exemplify and prove the one by the other mutually that is to say not onely to confirm the Truth of John's Sufferings by example of his own but also on the other side to confirm the truth and certainty of his own Sufferings to come by example of John's Sufferings which were already past Jansen in locum ex Beda Observ 1 Observ 1. There must be a conformity and likeness between Christ himself and his faithfull Servants in Suffering many Afflictions and Miseries in this Life it is so ordained of God Our Saviour here implyeth that as it was written in the Prophets that himself should Suffer many things so also it was ordained and appointed of God that John Baptist his faithfull Servant and Harbinger should Suffer in like sort many Abuses and Indignities in the World at the hands of wicked men The same is true of all other faithfull Servants of Christ that as in other things they must be conformable to the Image of Christ their Lord and Master So in this particular of suffering and induring many and great Afflictions and Tryalls in this World Rom. 8. 39. He that will be Christ's Disciple must take up his Crosse and follow him as we have heard Chap. 8. 34. 1 Pet. 2. 21. Christ in Suffering left us an example that we should follow his Steps His Suffering was not onely meritorious but exemplary not onely to merit forgiveness of Sins and Salvation for us but also to be a president of Suffering to us to shew that as he Suffered many Afflictions and Miseries for us So must we be like unto him in Suffering many Crosses Afflictions and Tryalls in this World for his sake The true members of Christ must be conformable to him their Head As he Suffered many things before he entred into Glory so must they Therefore Revel 1. 9. John professeth himself to be a Companion with the rest of the Faithfull in the Kingdom and patience of Jesus Christ and not onely in his Kingdom but in his patience that is in the patient Suffering of such Afflictions as Christ himself Suffered before him Use 1 Use 1. See then that if we will be Christ's true Disciples and Servants indeed and truth as we professe to be we must make accompt to Suffer many Afflictions and Miseries in this World as Christ our Master hath done before us We must follow him and be like unto him in Suffering the Crosse if ever we look to be like him in Glory Let us therefore prepare and arm our selves daily for the bearing of the Crosse yea for the Suffering of many Troubles and Afflictions after the example of Christ our Head prepare to undergo many Abuses Wrongs and Indignities in the World as he hath done before thee To this end pray and labour for true faith patience and Christian courage without which Graces thou canst never be able to Suffer so many Afflictions and Tryalls as thou must make accompt to Suffer in this World Vse 2 Use 2. This is a ground of comfort and patience to us to move us willingly and contentedly to take up our Crosse that is to submit our selves to the bearing of Troubles and Afflictions in this Life Seeing it is so ordained of God and therefore necessary and fit that by this means we should be conformable to Christ our Head which we should by all means desire to be Therefore if thou be a good Christian never be dismayed with thy Troubles nor unwilling to bear them but rather rejoyce and comfort thy self in them all with the example of Christ The more Troubles thou Sufferest the better the more like thou art to Christ who was a man of sorrows 1 Pet. 4. 12 13. Think not strange concerning the fiery Tryall c. But rejoyce in as much as ye are partakers of Christ's Sufferings c. In all thy Troubles thou art a sharer with Christ himself be glad of this Phil. 3. 10. Paul counted all things Dung that he might
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâ—ies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coâ—â—endable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâ—d hereof do by their silence
that which is to come Example in Abigail 1 Sam. 25. 41. So in Joseph Danâ—el David True humiliation and abasement of our selves in this world is the way unto it Now this humiliation is twofold 1. Before God and towards God whereby we must be abased and cast down before God in â—ight of our sins and unworthiness Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up 2. Towards men whereby we must humble and submit our selves towards our brethren and towards all men with whom we live Ephes 5. 21. and that both inwardly in our hearts by esteeming meanly of our selves in comparison of others and also outwardly by all humble and lowly carriage towards them in our words gestures and behaviour Rom. 12. 16. Reas 1 Reason 1. All true honour and preferment is from God even that which is attained to in this world Psal 75. 6. Promotion is neither from East nor West c. But God putteth down one and setteth up another Much more the honour of the world to come Now God hath promised honour and preferment only to such as are first humbled truly ut suprà dictum Reas 2 Reas 2. By abasing our selves we honour God and so he will honour us as he promiseth 1 Sam. 2. 30. Use 2 Use 1. See how contrary the judgment of the world and of carnal men is to the judgment of God and of his Word How different the wayes and thoughts of men are from the wayes of God The Judgment and Opinion of the world is That the onely way to get honour and preferment in this world is for a man to put forth himself and ambitiously to seek after honour and advancement in the world Contra the Judgment of God in his Word is this That the way to true honour both in this world and the world to come is by practice of humility by humbling and abasing our selves not only before God but even before men and towards men by making our selves the last of all others in our opinion and judgment and by practice of humility Vse 2 Use 2. See also how strange and wonderful the wayes of God are toward his true Saints and people in that he doth work by contraries in furthering their good and true happiness and salvation bringing them to honour and dignity by humility and abasement to comfort by discomfort and trouble to life through death to Heaven by Hell-gates c. Use 3 Use 3. See by this what to do if we desire to attain unto true honour and preferment above others either in this world or in that which is to come Labour for true humility and to shew it in our practise both towards God and Men. If thou wouldst have God to exalt thee thou must first be humbled and abased in thy self If thou wouldst be first in God's account thou must be last in thy own account Observ 3 Observ 3. How far we ought in humility to abase our selves towards others even so far as to prefer others before our selves in our estimation and account yea so far as to esteem our selves the last and meanest of all others Phil. 2. 3. In lowliness of mind let each esteem other better than themselves Paul calls himself the the chief of sinners 1 Tim. 1. 15. and less than the least of all Saints Ephes 3. 8. Quest Quest How can we truly judge or esteem our selves the last and meanest of all others when we know the contrary viz. that we do excell others in some gifts and graces Answ Answ We are not alwayes bound simply and absolutely to think worse of our selves than of others but in some respects viz. 1. In respect of some gifts or graces natural or spirituall in which others do excell us or may excell us for ought we know 2. In respect of some speciall sins or infirmities which are in us and from which others are free or may be free for ought we know Therefore in comparing our selves with others we are on the one side to look upon our own sins wants and imperfections and so to be humbled in our selves and to cast our selves down below others and on the other side we are in charity to cover and excuse the wants and sins of others so far as may be and withall to look upon the good things which are in them and so to prefer them before our selves Vse 1 Vse 1. To convince such as are so far from preferring others before themselves and from being the last and meanest of all others in their own account and estimation that on the contrary they prefer themselves before others and are apt to think themselves better and more excellent than all others like the proud Pharisee Luke 18. I am not as other men c. Such there are amongst us who are apt to think theâ—r own gifts better than the gifts of others and their own sins and infirmities to be lesse than others and how short do these come of that humility which is required in Christians Use 2 Use 2. Labour for this property and practise of true humility in abasing our selves so far towards our brethren yea towards all men as to prefer them before our selves in making our selves the last and worst and meanest of all others though not simply in all respects because that cannot alwayes be done truly yet in some respects at least by comparing our sins and corruptions with their graces and good things in them also by aggravating the former and magnifying the latter so far as may be and so casting our selves down below and beneath all othes in our opinion and account of our selves The rather strive unto this because it is so hard a matter to practise being so contrary to flesh and blood which lusteth after pride and preheminence above others Calvin in Phil. 2. 3. Siquid in totá vitá difficile hoc est inprimis c. Observ 4 Observ 4. Lastly That Christians ought so far to abase themselves in humility towards others as to become servants of others in duties of love by submitting themselves to do the meanest office or duty of love for the good of others especially their spiritual good and salvation Gal. 5. 13. By love serve one another So Paul himself 1 Cor. 9. 19. though free from all men yet made himself servant unto all that he might gain the more yea Christ himself came not to be ministred unto but to minister unto us for our good and salvation which he did in giving himself unto death for us Mark 10. 45. And not onely at his death but in his life-time upon earth he ministred as a servant unto his Disciples in washing their feet and wiping them with a towell Joh. 13. thereby giving an example to them and us not to refuse or disdain the meanest office or service to our brethren for their good Reason Reason We are to do service to Christ now he hath put our brother in his stead in this life so
be done yea or no. This is the preposterous course which many take first to practice what they think good and what is pleasing to their corrupt nature and then to consult whether it be good and lawfull which they have done First they commit sin and then enquire whether it be a sin or not whereas on the contrary they should first consult and enquire of God and his Word and Ministers what is lawfull and then practice accordingly The like sin are they also guilty of who though they do first enquire or ask counsell of the Word of God or Ministers of it before they practice yet they resolve with themselves before-hand to do as they list whatsoever answer or resolution be given them like the Jews Jer. 42. who would have the Prophet ask Counsell of God whether they should still abide in their own Land or go into Egypt for safety and yet afterwards went into Egypt contrary to the answer of the Lord given them by the Prophet Thus do many now adayes asking questions of God's Ministers about such and such things whether they be lawfull or not and in the mean time resolving to do as they list whatsoever answer be given them Then if such an Answer be given them as is pleasing to their corrupt nature they hereupon abuse the Word of God to the satisfying of their own corrupt lusts but if otherwise yet they still persist in their unlawfull purpose Use Use For admonition to us to take heed of both these kinds of sin in our practice both of practising before we consult and enquire of God or his Word and also of resolving to do as we list after we have consulted and enquired On the contrary let it be our care in all doubtfull matters of practice first to enquire and ask counsell of God in his Word making it the man of our counsell as David did and then to follow that counsell and direction there given us This is the true and right course to be observed by us Jer. 6. 16. Stand and enquire for the old and good way and then walk in it c. Observ 4 Observ 4. In that they alledg this reason onely why they did forbid him because he did not follow Christ as themselves did we see another naturall corruption and fault which is in us viz. that we are desirous to â—ye others to our own example and practice in every thing and that so far as utterly to contemn and reject such aâ— do not conform to our practice and manner of life in every respect This was the fault of the Disciples here that they blamed and condemned this party for using the name of Christ in casting out Devills onely because he did not so follow Christ as themselves did whereas this was no sufficient cause why they should so blame or condemn him For it may be he did not so follow Christ as they did because he had no such special Commandment to forsake all and to follow him as they had and yet he might be a Believer in Christ and might also make some kind of profession of Christ's Name Therefore it was their fault to condemn or blame him onely because he did not do as they did in every respect And the same fault and offence we are naturally prone unto viz. so to tye others to our own practice as to condemn and censure all such as do not do as we do in all respects yea though they differ from us but in some smaller matters of practice as in the use of some things in their own nature indifferent c. As if there were not a difference in the Consciences of men as touching such matters or as if another man might not have a Calling and warrant from God in his Conscience to do otherwise then we do in some particular actions c. Let us therefore take heed of this uncharitable practice in censuring such as do not conform to our Judgment and practice in every thing On the contrary say with the apostle Phil. 3. 15. Let us as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Mark 9. 39. But Jesus said Forbid him not c. Sept. 16. 1627. NOw followeth Christ's Answer ver 39 40. consisting of two parts 1. An admonition to the Disciples not to forbid the party who cast out Devills in his Name 2. A twofold reason alledged by him why they should not forbid him 1. Because it was unlikely that he who wrought Miracles in his name should be an enemy unto him And the unlikeliness hereof he proveth by this that it was no easy matter but hard rather for any one that wrought a Miracle in his name to speak evill of him There is no man c. 2. Because such a one being no direct Enemy unto Christ was therefore on the contrary to be esteemed as a Friend and well-willer unto him which he proveth by this proverbiall sentence ver 40. He that is not against us is on our part Of the first The Admonition Not to forbid him Quest 1 Forbid him not Quest 1. Why doth he will them not to forbid him seeing they had already forbidden him before as John affirmed in the former verse Answ Answ His meaning is they should not forbid him any more hereafter nor yet any other that should attempt the like in the same manner Quest 2 Quest 2. But why would not our Saviour have them to forbid him to do that which he had no lawful Calling to do as having no such Commission from Christ as the Disciples had to enterprise the casting out of Devills by Christ's name Answ Answ Not thereby to shew that he did simply allow of this his Action but for two other causes 1. Because he knew that his Disciples did not in due manner forbid him nor with a sincere mind and Affection but out of emulation and envy against the party neither had they any warrant from Christ to forbid him but did it rashly of their own heads as we heard before therefore our Saviour now warns them not to forbid him any more in such sort 2. Because our Saviour knew that this enterprise of casting out Devills in his Name by this party did some way make for the glory of his name and consequently for confirmation of the Gospell and it may be also the party himself did herein aim at these good ends therefore although he undertook the matter without good warrant from Christ yet he would not have him forbidden or hindered therein by the Disciples but tolerated at least for a time for the procuring of a greater good Quest Quest. But was not this to do evill that good might come of it Answ Answ No It was onely a permission or toleration of good to be done for a time though it were in ill manner viz. by such a person as had no warrantable Calling to do it Observ 1 Observ 1. See here
of God to such as perform works of charity or mercy to the Saints of God in this life It is a sure and certain reward which shall be most certainly given to them of God neither can they lose or be deprived of it God having promised it unto them he is most true and faithful in keeping promise and withal of absolute power able to perform what he hath promised Use Use To strengthen our faith and hope in this excellent reward promised to such as shew love and mercy to the Saints of God and so to perswade and encourage us the more to forwardnesse in the works of charity and mercy to the Saints of God and to good Christians being assured of this both upon the promise of God and restimony of Christ himself sealed with an asseveration and with his own immediate authority that we shall not lose our reward Therefore let us build upon this Word and Promise of Christ and make sure account to be richly rewarded of God himself both in this life so far as shall be good for us and especially in Heaven with the crown of everlasting life for all the love and mercy which we have shewed here to good Christians Though as yet the reward be deferred and in the judgment of carnal reason we see nothing less than any sign of recompence but all the liberality and kindness we have shewed to the Saints of God seemeth to be utterly lost and cast away yet labour by the eyes of faith to see the reward promised and by assured hope to wait for the obtaining of it in due time In the mean time remember that of the Apostle before mentioned Let us not be weary of well-doing For in due season we shall reap c. Mark 9. 42. And whosoever shall offend one of these little ones c. Octob. 7. 1627. VVE heard in the former Verse how our Saviour commended the practice of love and mercy toward his true Disciples by rpomising an excellent and most sure reward to all those who perform but the least work of charity to such Now in this 42. Verse he doth on the contrary threaten a grievous Judgment or Punishment against such as shall offend any that are good Christians or his true Disciples Where consider 1. The persons against whom this punishment is threatned described by their sinne which they commit and for which they are threatned Whosoever shall offend c. 2. A description of the persons offended which are good Christians or Christ's true Disciples 1. By the name or title given them called little ones 2. By one special property such as believe in Christ 3. The Judgment or punishment threatned against those that shall offend such Which punishment is set forth by a comparison from the less to the greater Compared with the puinshment of such a one as is cast into the Sea to be drowned and that with a milstone about his neck and affirmed to be more grievous It is better for him c. First to clear the meaning of the words Whosoever shall offend The word in the Original Text doth properly signifie to lay a stumbling block before another to cause him to stumble or fall and so to hinder him from going on in his way Now from hence it is borrowed and applyed oftentimes in Scripture to such as do use any means whereby to hinder or discourage others in their Christian course Which is done two wayes 1. By evil example of life giving occasion to others of stumbling or falling into sin and so hindring them in their Christian course and in the way unto eternal life and salvation either by doing things unlawfull or by abuse of liberty in things indifferent Rom. 14. 13. Judg this rather that no man put a stumbling block or an occasion to fall in his brothers way So 1 Cor. 8. ult If meat do make my brother to offend or scandalize him c. 2. By any external wrongs injuries or abuses offered to others in word or deed whereby they are offended hindred or discouraged in their Christian course And in this latter sense we are to take the word offend in this place Sic Maldonat Musculus Winkelman Chrysost Enthym c. That this is the meaning may appear by the opposition which is between these words of our Saviour and those which went before in the former Verse For having promised reward to such as shew love to good Christians now on the contrary he threatneth Judgment against such as offer wrong or injury to such But more plainly this opposition is expressed Matth. 18. 5 6. One of these little ones This is not to be understood of children in age but of such good Christians or true Disciples of Christ as do resemble little children in the grace of true humility or lowliness of mind So before Verse 37. And this to be the meaning appears by the words following in that they are said to be such as believe in Christ which cannot be said properly of little children in age who wanting knowledg and discretion are not capable of actual faith though they may have a seed of faith wrought in them secretly by the Holy Ghost Quest Quest Why doth our Saviour here mention this property of humility c. Answ Answ 1. To commend it the more 2. Because he knew that the humility of his disciples would expose them to contempt and injuries That believe in me That is do not onely believe me to be the true Messiah and Saviour of Mankind but also do by true faith rest and rely upon me for eternal life and salvation This is added to set forth the dignity and excellency of Christ's true Disciples and so to aggravate the sin of such as should contemn or abuse them It is better for him that a milstone were hanged c. For the better understanding of these words we must know That St. Hierome writing upon that place Matth. 18. 6. doth observe That it was a custome among the ancient Jews to put some Malefactors to this kind of death viz. to â—ye a great stone about them and so to drown them in the water And the like punishment was in use also among the Grecians as Casaubon observeth out of Diodorus Siculus and Athanasius for they used to put some Malefactors into a Vessell of Lead and so to cast them into the water and drown them Casaub Annot. in Matth. 18. 6. This being so it is very probable that our Saviour here alludeth to this kind of punishment used for great offenders either among the Jews or other Nations and his purpose and meaning is by this bodily punishment inflicted upon malefactors in those times to set forth the grievousnesse of the sin and of that eternal Judgment and punishment in Hell which shall be inflicted of God upon such as do offer wrong or injury to good Christians It is better for him c. That is if he should have a milstone hanged about his neck and so be
cast into it For sin being finished and not repented of brings eternal death and destruction in hell Jam. 1. 15. and Revel 21. 8. The fearful and unbelieving and the abominable and murderers c. shall have their part in the Lake c. Use Use See how careful it behoveth us to be of avoiding and separating far from us all occasions of sin and how wary and fearful we should be of retaining and keeping to our selves or having to do with any thing that may be an occasion of sin unto us lest by this means we lay our selves open to sin and so bring our selves into danger of Hell Let the greatness of this danger make us fearful of all occasions of sin and cause us to watch against them most carefully and by all means to cut them off and cast them from us yea though they be things most near and dear to us Consider how fearfull and dangerous a thing it is to retain such things as may be occasions of sin to us how dangerous to retain and cherish our natural and sinful lusts which are occasions of actual sins How dangerous to have to do with any outward occasions of sin as evil company idleness corrupt communication c. no small or leight matter but most fearfull and dangerous laying us open to the temptations of sin and so bringing us into danger of Hell-fire c. Observ 3 Observ 3. That it is a far greater evil and misery to be cast into Hell-torments after this life than it is to lose or be deprived of such things as are most dear and pretious to us in this present life Better to suffer losse of one of our hands feet or eyes than to go to hell c. that is it is a lesse evil misery or calamity Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul Hence it followes That it is a greater losse for a man to lose his soul that is to be cast into Hell than it is to suffer losse of any thing in this world though never so dear to him Reas 1 Reason 1. The losse of such things as are dear to us in this world doth onely touch the body and outward man with the outward estate thereof whereas the punishment and torments of Hell shall seize upon the whole man both soul and body Reas 2 Reas 2. The losse of those things which are dear to us in this world is but a temporal cross and affliction but the misery and punishment of the damned in Hell is everlasting as we shall hear afterward Use 1 Use 1. See the folly of those who to prevent temporal losses of such things as are dear to them in this world as of goods Lands liberty or life do make shipwrack of faith or of good conscience and so making themselves guilty of sin do bring themselves into danger of hell-fire What madnesse is this for the avoiding of a less evil and danger thus to run into a greater for the avoiding of a temporal cross or affliction in this life to bring upon themselves eternal misery after this life These may be resembled to the Fish which leapeth out of the pan into the fire c. Vse 2 Use 2. This should make us willing to lose and part with those things which are most dear to us in this world as profits pleasures wealth friends liberty for the keeping of a good conscience c. rather than by committing sin or doing that which is unlawful to bring our selves in danger of being cast into hell Matth. 10. 28. Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell q. d. be not unwilling to part with your bodily lives for the keeping of a good conscience rather than by sinning against God to indanger your souls to be cast into Hell for ever Of evils of punishment or misery we must chuse the least Now it is a far lesse evil to suffer loss of wealth houses Lands liberty lâ—fe it self or any thing that is dear to us in this world than it is to go to hell after this life c. Example of the Martyrs Observ 4 Observ 4. From these words joyntly considered in that our Saviour saith It is better for one to enter into life maymed c. then having two hands feet or eyes to go to Hell c. we may gather That there are but two estates and conditions of men to be expected after this life viz. eternal life in Gods heavenly Kingdom and eternal death or the estate of everlasting torment in Hell And to one of these two estates and places every one must come after this life This our Saviour here doth imply and take for granted Joh. 5. 28. The hour is coming in which all that are in the graves shall hear his voyce And shall come forth they that have done good unto the resurrection of life and they that have done evill to the resurrection of damnation As there are but two sorts of men in the world godly and wicked So c. Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire Luke 16. In that Parable of the rich glutton and Lazarus we may see the twofold estate unto which all men go after this life either into Abraham's bosome or to Hell-torments Vse 1 Use 1. To confute the Papists teaching and holding a third place and estate of men after this life viz. the estate of such as suffer temporal pains or punishment in Purgatory in way of satisfaction for their venial sins and in part also for their mortal sins But here we may see there is no such third place or estate of men after this life For if all go either to Heaven or to Hell then none to Purgatory If all be either made partakers of eternal life or else cast into eternal torments in hell then none go to suffer temporal pains in Purgatory c. Vse 2 Use 2. There being but two estates and places to which all must come Heaven and Hell See by this how careful it behoveth us to be in the use of all good means in this life-time whereby we may attain to the one and escape the other how careful should we be so to live and carry our selves in this world that after this life we may be partakers of eternal life and be delivered from hell and condemnation How should this cause us to work out our salvation with fear and trembling as the Apostle willeth us Phil. 2. How should it move us to labour for true faith repentance and holinesse of life that so we may be assured that after this life we shall be partakers of eternal life and consequently that we shall be delivered from the wrath to come and from eternal damnation in hell for certain it is that one of these two estates every one of us must come unto
13. and Luke 14. 34. where our Saviour doth plainly compare his Apostles unto sâ—lt and affirmeth them to be the salt of the earth in respect of their Ministerial Office And it is probable that he uttered those words at the same time when he uttered these Now more particularly in the words of this Verse considered by themselves for so I purpose to handle them there are three things contained 1. A Commendation of good and faithful Ministers of the Gospel by their necessity and profitablenesse and tâ—at under the name and title of salt in these words Salt is good 2. A declaration or shewing of the dangerous estate of such Ministers of the Gospel who having made shew to be faithful for a time do afterwards fall from their fidelity and so lose their ability and fitnesse to season others with the doctrine of the Word in that it is very hard for such to recover their former faithfulnesse and so to become fit to season others as they ought to do by their Ministery In these words But if the salt have lost his savour c. 3. An Admonition or Precept given by our Saviour unto his Disciples or Apostles touching the practice of a twofold duty both respecting their Ministerial Office and the execution of it 1. To labour to retain and keep their Ministerial fidelity to season others with the Doctrine of the Word Have salt in your selves 2. To maintain brotherly unity and peace one with another that by this means they might be the more furthered and helped forward in the faithful execution of their Ministery Have peace c. Salt is good That is the true and faithful Ministers of the Gospel lawfully called to this Office who are compared to Salt in regard of their Ministerial Office which is to season others with the doctrine of the Word are necessary profitable and useful in the Church of God in regard of their Persons and Ministery and that especially for the spiritual seasoning of others with the doctrine of the Word whereof our Saviour spake in the former Verse But if the salt have lost his saltnesse If such as are called to the Office of Ministers in the Church and have for a time made shew of faithfulnesse in their Ministery do lose their fidelity in their Ministerial Office and so become unprofitable and unfit to season others with the doctrine of the Word even as salt is said to lose the saltness when it loseth the natural acrimony strength and vertue of seasoning c. Wherewith will you season it How or by what means shall such Ministers of the Word recover their former faithfulness ability and fitness to season others q. d. This will be very hard for them to do though not impossible The residue of the words are explained afterward Observ 1 Observ 1. That good and faithful Ministers of the Gospel are necessary profitable and useful in the Church of God in regard of their Ministery Compared to salt here which is a thing of great use and necessity and our Saviour affirmeth this Salt to be good that is That the Ministers of the Word are very necessary useful and profitable in the Church c. For this cause also they are elsewhere in Scripture compared unto other things which are of greatest use and necessity and such as we cannot well be without as to light Matth. 5. 14. also to Watchmen Ezek. to guides in the way to shepherds husbandmen builders c. all very necessary and useful amongst men to shew how good necessary and useful faithful Ministers are in the Church in regard of their Ministerial Office and Function to which they are called Reas 1 Reason 1. They were ordained and given of Christ as an especial gift unto his Church when he ascended up to heaven Ephes 4. 11. He gave some to be Apostles some to be Prophets some to be Evangelists some Pastors and Teachers c. Now we may be sure that Christ gave no needless or unprofitable gift unto his Church but such as he knew to be most needful and profitable for the good of the Church Reas 2 Reas 2. Their goodness and profitableness may appear by considering the chief and principal ends and uses for which they are ordained in the Church which are these 1. For the publick dispensation of the Word and Sacraments to the edification of the Church and thereby to feed the flock of God committed to their charge 1 Cor. 4. 1. called Stewards of the mysteries of God and Ephes 4. 11. Christ gave them for the work of the Ministery c. 2. For the edification of the Church and People of God in private also as by private instruction of the ignorant admonishing of the disorderly comforting the afflicted c. 3. To shine as Lights to their people by the holy example of their lives thereby to direct and lead them on in the right way unto eternal life 1 Pet. 5. 3. To be ensamples to the flock Use 1 Use 1. To convince the ignorance and profaness of such as either see not or acknowledg not any such goodness necessity or profitableness of good and faithful Ministers of the Word in the Church they can see no such great use or necessity of them but think them rather needless and unprofitable and that they might well enough be without them and their Ministery too and hence it is that they can content themselves to live under any Ministery whatsoever though it be of never so ignorant unsufficient or negligent Pastors not worthy the name of Pastors c. This is because either they know not or acknowledg not the necessity and usefulness of faithful and conscionable Pastors These have not yet learned this Lesson here taught by our Saviour that salt is good that is That good and faithful Pastors and Ministers of the Word are so good profitable and useful in the Church that the Church can by no means be without them c. How great is the ignorance and profaness of such persons c Vse 2 Use 2. See by this the miserable condition of such People and Congregations as are destitute of faiâ—hful and conscionable Ministers of the Word how shall such have the mysteries of God dispensed to then in publike how shall their Souls be fed from time to time with the spiritual food of the Word and Sâ—craments how shall they be instructed admonished comforted in their distresses c They must neeâ—s sit in darkness and shadow of death Esay 9. 2. Matth. 9. 36. our Saviour Christ when he saw the multitude waâ— moved with compassion on them because they were as scattered sheep without a shepherd So should we pity and pray for such Congregations as are destitute of such faithful Pastors c. Use 3 Use 3. To stir up such People and Congregations unto true thankfulness to God who do enjoy this great and unspeakable benefit of the Ministery of faithful and conscionable Pastors and Teachers of the Worâ— c. Matth.
unlawful practice The like may be said of Polygamy or the marrying of many Wives at once which being in it self a sin yet by common custome therein the Fathers of the old Testament were brought to make question of the lawfulness of it yea to think it lawful for so no doubt but they did common custome breeding a common error and the common error breeding a common ignorance in those that practised this sin So Fornication among the Gentiles by common custome came not onely to be questioned whether lawfull but to be holden as no sin In the times of the Antient Fathers of thâ— Christian Church there were sundry corrupt customes and practices in use which by reason of the commonness of them grew not onely to be questioned whether lawfull but also to be holden and reputed so to be as Praying for the dead giving of the Communion to young Children deferring of Baptism till sickness or old age c. So in our times there are many unlawfull and unwarrantable practises in use which by reason of the common custome of the times are grown now to be questioned as touching the lawfulness of them whereas there ought to be no question of them yea not onely to be questioned but to be holden lawfull For example the custome of profane swearing especially of some common Oaths as by Faith Troth c. the Custome of drinking Healths the practice of mixt dancing of men and women together of usury c. Vse Use See how dangerous it is for us to follow the common customes and practices of the times and places where we live farther than they are good and warrantable For by this means we may soon be brought not onely to err in practise but also to be corrupted in Judgment so as we shall begin to make question of the lawfulness of such things as are simply unlawfull and whereof no question ought to be made at all yea we shall be so blinded and besotted as to think some gross sins to be no sins c. Take heed therefore how we follow or lean too much to the common customes of the times and of the common sort amongst whom we live make not the custome of the times or example of the multitude but the Word of God the rule of thy life Remember Exod. 23. 2. Thou shalt not follow a multitude to do evill c. And Rom. 12. 2. Be not conformed to this World c. but prove what is the good acceptable and perfect will of God Great is the force of evill custome especially when it groweth common and ordinary amongst many or the most part of men in the times and places where we live it is able not onely to pervert us in life and practice but also to blind and beâ—ot us in Judgment causing us to make question of the lawfulness of things utterly unlawfull wicked and sinfull yea to think sins to be no sins at length when they are so commonly practised c. Such evill customes are like to Epidemical diseases which where they once begin to prevail are apt to over-run all or most part of the people in those places or like wild Fire apt to lay hold on every thing that comes near it Therefore let us beware of being infected with the contagion of such evill customes and practises though never so common Take heed this dangerous Wild-fire lay not hold on us To this end Pray unto God to keep us upright and blameless in these evill times that we may separate our selves from the common corruption that is in the World through lust as the Apostle saith and that we may shine as Lights in the midst of a perverse Generation amongst whom we live Of the third The end these Pharisees aimed at in propounding this question unto Christ To tempt him Tempting him See before chap. 8. 11. That is in way of tempting proving or trying him or to the end they might prove and try what he would answer and so by his answer might some way or other ensâ—are and entrap him if it might be and that which way soever he answered whether affirmatively or negatively For if he answered affirmatively then he should contradict himself and his former Doctrine Matth. 5. 32. And besides he might seem to be a Patron of sin in defending the common abuse of Divorces amongst the Jews If he answered negatively then they thought they should have matter enough against him for seeming to cross the Doctrine of Moses as also for opposing himself against the common practice of the times which they thought would bring him into hatred with the people Observ 1 Observ 1. See here that although Hypocrites and enemies of Religion may sometimes be forward to move questions touching matters of Religion yet not with any good mind or to any good end but alwayes to some evill end and purpose as either to tempt and prove others and to ensnare or entrap them by their answers and so to bring them into trouble or into disgrace before men as here the Pharisees and Matth. 22. 15-35 See Luke 11. 54. And Joh. 8. 6. or else in way of ostentation to make shew of their knowledg in the Scriptures or that they may seem Religious c. To some such evill end they use to propound questions of Religion or cases of Conscience to others not with a mind to profit or to learn of others or so as to rest in the true anâ—wers given according to the Word of God but for such sinister ends before mentioned Use Vse For admonition to take heed it be not so with us that we do not propound or move questions of Religion or cases of Conscience to others whether to Ministers of the Word or to other Christians to such evill corrupt and sinister ends as to try and prove others or to entrap them and bring them into trouble or disgrace especially good men nor yet to make shew of our knowledg As it is a good and commendable thing to ask questions and to move conference about such matters of Religion in due time place and manner so it is an Hypocritical and wicked practice to do this with a corrupt mind and to such evill ends and purposes as are before expressed The better the practice of moving such questions of Religion is the greater sin it is to abuse it by making it a Cloak and cover under which to hide evill corrupt or malicious intentions and purposes Therefore take heed of this Hypocritical practice and let it be our care not onely to be ready and forward in asking questions of Religion but especially to see we do it with a sincere mind and intention with a desire either to learn or to teach others and instruct them in the true practice of Religion Observ 2 Observ 2. That it is the property of grosse hypocrites and wicked men to hide evill intents and practises under a shew and pretence of Religion These Pharisees made shew of Religion and conscience in coming
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
desired him to touch them or put his hands upon them For this was the ancient custom and manner of blessing children or of praying for them viz. to do it with imposition of hands and it was the custome for Parents to desire and seek to have their children in this manner blessed by such persons as were their ancestors in years and by such as were of eminent gifts and authority in the Church Thus Gen. 48. 12. Joseph brought his two sons Ephraim and Manasseh to be blessed by Jacob his father in time of his sickness Quest Quest What moved the Parents of these Children thus to bring their children to Christ and to desire that he should put his hands upon them and pray for them Answ Answ No doubt but they were hereunto moved by the good opinion and perswasion they had of his perswasion they had of his person that he was both able and willing to do their children much good by his praying for them in this manner For they having seen or heard at least that he had formerly done so much good to such as were of years they hoped he would be no less forward to do good also to Infants and young children And seeing he was so able and ready to cure the diseased by touching them and to cast out devils by his Word spoken they perswaded themselves that he was no less able and willing to do good alâ—o to the whole and sound by his prayers and laying hands upon them thereby to preserve them from bodily diseases and from Satan's power as also to obtain for them all needful blessings both bodily and spiritual as Forgiveness of sins Gods favour c. Observ 1 Observ 1. The practice of these in bringing their children to Christ to be blessed of him is commendable and should teach all Christian Parents to be carefull of the good of their children to procure and seek it by all means especially their spiritual good that is to say the salvation of their souls They have not only charge of their own souls but of their childrens and so must take care of them and thus they are to do by using all means to further the spiritual good and salvation of their children especially by being careful to bring and present their children unto Christ as these Parents did to the end they may be blessed of him especially with spiritual blessings as forgiveness of sins the grace of regeneration and eternal life c. Quest Quest But how can Parents now bring their children to Christ to be blessed of him seeing he is in Heaven and they on Earth Answ Answ 1. Though he be in Heaven according to his humane nature yet as God he is still on Earth and present with his Church for the benefit and good of it to the end of the world Matth. 28. ult 2. Christian Parents may and ought to bring their Children to Christ being now in heaven sundry waies As 1. By labouring to get true faith and the fear of God in their own hearts that so their children being within Gods Covenant may have part in Christ and in the saving benefits of his death They must first see that themselves be truly brought unto Christ before they can be fit to bring their Children to him 2. By being careful to desire and seek the Sacrament of baptism for them whereby their admission into the Church and their first Planting or engraffing into Christ by the grace of regeneration is signified and sealed Rom. 6. 5. Therefore Parents are to desire this Sacrament for their children so soon as may be conveniently after they are born I say so soon as may be conveniently that is so soon as the Congregation shall publikely meet for the performance of other publike duties of Gods Worship that so it may be done in most decent and orderly manner 3. By often and earnest Prayer unto God for their children that they may be renewed and sanctified by grace and so become Gods adopted children in and thorough Christ Jesus and consequently fellow-he is of his heavenly Kingdom 4. By godly and religious education of them bringing them up in the nurture and admonition of the Lord Ephes 6. 4. being careful from time to time to instruct them in the true knowledg of Christ and of the means of salvation by him giving them good counsel and exhortations and going before them by holy example of life using all means to further the work of grace in them c. Use 1 Use 1. For reproof of all such Parents as are negligent or careless this way in procuring and seeing the spiritual good of their children and in bringing them unto Christ to be blessed of him with spiritual blessings Many have no care to bring themselves to Christ or to come to him truly by faith and obedience to his Will and that so their children may be in the Covenant and partakers of Christ And how many do neglect praying for their children or if they do it it is but formally or now and then not feelingly earnestly or constantly Some also will pray for temporal blessings to be bestowed on their children but not so often or earnestly for spiritual As for Christian education of their children how much is it neglected how few Parents are careful thus to bring their children to Christ by Religious Education by Christian Instruction of them by Christian exhortations good example c. Nay on the contrary how many do wholly neglect these duties suffering their children to live in gross ignorance and profaness of life void of all Grace and true fear of God c. more carefull of their cattel then of their Children so Parents are so far from bringing their Children to Christ by Religious education that on the contrary they rather keep them from Christ or drive them away from him and drive them unto the Devill so much as lyes in them by teaching and encouraging them to sin as to lye swear break the Sabbath by running after vain sports c. and by giving them ill example How much have such to answer to God c. Vide Chrysost tom 6. orat 16. ad patrem fidelem Vse 2 Use 2. For exhortation to stir up all Parents to be carefull of the Spirituall good of their Children especially to bring them to Christ c. labouring first to know themselves to be within Gods Covenant then seeking the Seal of the Covenant the Sacrament of Baptism in due time for their Children after they are born also to commend them to God in Prayer yea daily c. and by Religious education to bring them to Christ by Christian instruction in the Word of God and grounds of Religion also by Christian admonition exhortation counsell stirring them up to holy and Religious duties labouring not onely to inform their minds but to work it upon their hearts and affections c. Deut. 6. 7. And to do all this betimes unto their Children even while they are young that
Whom he Called them he Justified and Glorified 3. By the Grace of Justification applyed unto them by Faith having their sins forgiven and being accepted of God as Righteous by the perfect Righteousnesse of Christ applyed by faith Rom. 8. 30. Whom he justified them he glorified Act. 26. 18. That they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me 4. By the Grace of true Sanctification wrought in them by the Spirit of God whereby the corruption of sin must be mortified and the Image of God standing in Holinesse and Righteousnesse must be restored in them in part Hebr. 12. 14. Without Holinesse no man shall see the Lord. Rev. 21. 27. More particularly there are some special sanctifying Graces required to make us meet partakers of God's Kingdome viz. such as make us like to little Children but more of these in the next point of Doctrine Use Vse This teacheth us what to do if we desire to know and be assured that we shall be partakers of God's heavenly Kingdome after this life we must examine our selves whether we be first qualified and made fit for it and capable of it in this life in such sort as we have heard Do we feel the work of Repentance and true Conversion from our sins unto God wrought in us have we truely left and forsaken our old sins c. Are we called and separated from the profane world in heart and life not living after the course of this World c Ephes 2. Do we by Faith feel our sins to be forgiven and that we are in Christ accepted of God as Righteous c. Do we feel our selves in some measure sanctified by the Spirit of God the corruption of sin killed in us and Gods Image of Holiness renewed in us c. If it be thus with thee thou art a fit and meet person to receive the Kingdome of heaven thou art capable of it yea thou shalt most certainly be partaker thereof actually On the contrary if thou be not thus fitted prepared and qualified for that Kingdome in this life never look to be partaker of it after this life Thou must here make entrance c. 2 Pet. 1. See Mr. Hieron's Sermon upon Mark 10. 5. called The Minority of the Saints Doctr. 2 Doctr. 2. See what is one part of that qualification and fitnesse required in all such as shall be partakers of Gods heavenly Kingdome they must be qualified like unto little Children they must resemble little Children in disposition and qualities Our Saviour affirmeth here That Whosoever receiveth not the Kingdome of God as a little Child shall not enter therein So in the former verse Of such is the Kingdome of God Matth. 18. 3. Except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven Quest Quest In what qualities or properties especially must such resemble little Children Answ Answ Not in all properties 1. Not in ignorance 1 Cor. 14. 20. 2. Not in inconstancy or variablenesse Ephes 4. 14. But in such Christian Graces and vertues whereof they have a lively Image and example in little Children especially in these properties 1. In Holinesse and Innocency of life 1 Cor. 14. 20. In Maliciousnesse be Children 2. In true humility and lowlinesse of mind thinking meanly of themselves and well of others yea of their infetiours Thus little children do So David Psal 131. 1 2. Lord My heart is not haughty mine eyes are not lofty c. Surely I have behaved my self as a Child that is weaned from his Mother c. Little Children do not mind high things but have low conceipts of themselves not swelling with Pride against others If two little Children be together one the child of a Rich man the other of a Poor man c. 3. In being void of malice and envy against others and on the contrary being of a loving and kind disposition Thus it is with little children they do not malice c. they soon forgive wrongs c. And so must it be with Christians 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envy c. As new born Babes desire the sincere milk of the Word c. 4. In being teachable and tractable towards God their heavenly Father as little children are towards their earthly Parents A little child is apt to be taught and easily reclaimed from a fault by admonition or correction So must it be with Christians c. Hebr. 12. 9. We have had Fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection to the Father of Spirits and live 5. In being contented with their outward estate in the World and not ambitiously or covetously seeking after higher or greater estates The poor mans little child is as well contented with his estate as the rich mans So should it be with a Christian as Paul Phil. 4. 11. I have learned in whatsoever state I am c. therewith to be content I know how to be abased and how to abound c. 6. In faithfull dependance upon God's providence without distrustfull or distracting cares for things of this life Little children depend upon their Parents for Provision of things necessary for them as meat drink c. The Infant hangs upon the Mothers breast without taking further thought c. So must it be with Christians that look to be partakers of Gods Kingdome they must herein resemble little children Matth. 6. 31. Take no thought saying What shall we eat or what shall we drink c. For your heavenly Father knoweth that ye have need of all these things Vse Use 1. See how to try and know whether we be fit for the Kingdome of Heaven and capable of it and whether we shall indeed be partakers of it after this life examine whether we be as yet become like unto little Infants or young Children in those properties before set down Thou that professest thy self to be a Christian and hopest for eternal life and a part in God's heavenly Kingdome examine thy heart and life look whether thou be fit for that Kingdome and capable of it canst thou receive it as a little child dost thou feel thy self so converted turned and changed that thou art indeed like unto a little child in disposition and qualities in Innocency of life humility love tractableness contente dness with thy estate c. If it be thus with thee it shews thee to be fit for the Kingdome of heaven and shalt be indeed partaker of it On the contrary if thou be not yet like unto a young child in these properties and Christian Graces thou art not capable of Gods Kingdome c. Try thy self therefore and that diligently and thorowly compare thy self with such little children to see how like or unlike thou art unto them Vse 2 Vse 2. See what we must do if we desire to be fit for the Kingdome of
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
of the greatness of that reward of eternall life promised to us in Christ after all our pains taken here in the service of God and let this encourage us to take pains and diligence in all good and holy duties and that chearfully and constantly remembring that heaven is well worth our pains 1 Cor. 15. ult My beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as yâ—u know that your labour is not in vain in the Lord. This should move us to work out our Salvation c. as it is Phil. 2. 12. and to give all diligence c. 2 Pet. 1. 10. What though some Christian duties be hard to practise as Repentance Mortiâ—ication of our beloved lusts denyall of our selves and taking up of our Cross c. The reward promised in heaven will pay for all c. Observ 3 Observ 3. The practice of liberality and bounty towards the poor is one good work amongst other which shall be plentifully rewarded of God after this life in all those that do conscionably perform the same I say in those that do conscionably perform the same because it is not every kind of liberality to the poor that shall be so rewarded of God but that which is sincerely and conscionably practised as a fruit of Faith and in way of obedience to Gods Commandement aiming also at his glory therein Such liberality to the poor shall be rewarded of God in the life to come So our Saviour here promiseth to this young man that if he will sell that he had and give thereof to the Poor he shall have treasure in heaven Proved also by other places Prov. 19. 17. He that hath pitty on the poor lendeth to the Lord and that which he hath given will he pay him again This recompence the Lord will make him partly in this life but especially in the life to come Luke 14. 13 14. When thou makest a feast call the poor c. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the just Especially this is true of bounty and liberality practised toward the godly and Religious poor and to the Saints of God See Matth. 25. how Christ shall at the last day give the reward of eternal life to such as have bin liberall to his poor Saints and servants 2 Cor. 9. 6. He that soweth bountifully c. Use Vse To stir up and encourage us to the practice of this liberality to the poor upon all occasions being ready to relieve them in their necessities by giving to them and by lending to them freely according to our abilities and to do it of Conscience to God c. To this end we are to consider and think often of the rich reward promised of God to such as do in sincerity of heart and out of Conscience toward God shew their bounty toward the poor especially to the poor Saints of God c. He hath promised to reward them even in this life with his favour and blessing but much more in the life to come Consider then that that which we give or lend to the poor in their necessity is not lost or cast away but well-bestowed and to our own best advantage It is lent unto the Lord who will repay it to the full Let us then make the Lord our debtor c. It is but as seed sowen the harvest whereof we shall plentifully reap hereafter The husbandman casteth his seed willingly into the ground because he knows though it seem to be cast away yet it is not so but will spring up and bring him much fruit at the time of harvest c. So here c. Eccles 11. 1. We are bid to cast our bread upon the waters c. that is to give liberal Alms to the poor as it iâ— expounded ver 2. in hope of finding it again though long after Let us then be moved and stirred up here to this bounty to the poor especially to the Religious poor in assured hope of that rich heavenly reward which the Lord hath promised to us for the same This is the way to have treasure in heaven even durable and everlasting treasure Therefore let it be our care according to the counsell of our blessed Saviour Matth. 6. 19. Not to lay up treasures upon earth where moth and rust doth corrupt c. but to lay up treasures in heaven c. This is done by liberality to the poor and especially to the Saints of God Luke 12. 33. Sell that ye have and give Alms Provide your selves bags which wax not old a treasure in the Heavens that faileth not c. Now as this concerneth all sorts of Christians who are any way able to relieve and help the poor so especially the richer sort to whom God hath given the greatest plenty of worldly wealth they of all other are to be stirred up and encouraged to this bounty towards the poor in hope of that heavenly reward promised of God 1 Tim. 6. 17. c. Charge them that are rich in this World c. that they do good being rich in good works ready to distribute c. Laying up in store for themselves a good foundation against time to come that they may lay hold on eternal life Observ 4 Observ 4. Lastly In that eternal life is here called a treasure learn the excellency of that estate of glory and happiness prepared for the Saints after this life compared in Scripture to most excellent things to a Crown and Kingdome to life to a treasure and great riches Ephes 1. 18. Riches of glory of his inheritance in the Saints But of this see before chap. 9. ver 43 c. Mark 10. 21. Come and follow me c. Aug. 21. 1628. NOw followeth the second duty enjoyned by our Saviour to this young Ruler viz. to come and follow him The meaning was in part shewed before but for the more full clearing of it we must know that this phrase or manner of speech To follow Christ is diversly used in the New Testament 1. Sometime in proper sense it signifieth to go after Christ with the feeâ— of the body as Matth. 14. 13. the People followed him on foot c. 2. Sometime it signifieth to imitate the example of Christ in life and practice conforming our selves thereunto 1 Cor. 11. 1. Be followers of me as I am of Christ So before chap. 8. 34. Whosoever will come after me let him deny himself take up his Cross and follow me 3. It signifies to become Christ's Disciple and servant in outward profession taking him for his Lord and Master and to shew this by his manner of life and carriage for time to come So here Come and follow me That is resign or betake thy self to be my true Disciple and servant in outward profession of my name and Doctrine and shew it by thy manner of life for time to come following me as my
Disciple c. A speech borrowed from Schollers and servants who use to follow and attend upon their Masters and Teachers thereby shewing themselves to be their servants or Schollers One may be said to be Christ's disciple two wayes 1. In outward profession of his Name and Truth 2. In life and practice answerable Doctr. Doctr. See here what every one is called unto who is called to be a Christian he is called to be the disciple and servant of Christ by outward profession of his Name c. and so to shew himself in his life and practice 1 Cor. 7. 22. There are two branches of this doctrine 1. That every Christian is called to be the disciple and servant of Christ in outward profession of his Name and Doctrine 2. That every Christian ought to shew and approve himself to be the true disciple and servant of Christ in life and practice Of the first Thus proved Matth. 10. 32. Whosoever shall confess me before men him will I confess before my father c. This shews that every Christian is called to this duty of confessing or professing the Name and Doctrine of Christ before men Rom. 10. 10. With the heart man believeth unto righteousness and with the mouth confession is made to salvation Of the second As a Christian â—â— called to be Christ's disciple in outward profession at this Name and Truth so also to shew and approve himself to be the disciple and servant of Christ in his life and practice so carrying himself as becometh the true disciple and servant of Christ Joh. 12. 26. Quest Quest How is a Christian to shew and approve himself a true disciple and servant of Christ in life and practice Answ Answ Sundry wayes Especially these 1. By renouncing the service of all other Lords and Masters which are opposite to Christ and may hinder him in his obedience to Christ as the service of Sin Satan and the World c. This a Christian is called unto and promiseth in his baptism 2. By believing in Christ as his only absolute Lord and Saviour and resting on him for salvation 3. By yielding all conscionable obedience to his Will and Commandements as a dutiful servant to his Master Matth. 17. 5. Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 4. By imitating the example and practice of Christ in those things wherein he hath propounded himself in his Word as a Pattern for us to follow Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet For I have given you an example c. Matth. 11. 29. Learn of me for I am meek and lowly c. So Paul 1 Cor. 11. 1. Be followers of me as I am of Christ c. Use 1 Use 1. See the great honour and dignity of a Christian even in this life in that he is called to be the disciple and servant of Christ Jesus in profession and practice which is a most honourable Calling and so accounted in Scripture as 1 Cor. 7. 22. He that is called to Christianity being free is Christ's servant And the Apostles account it their honour to be Christ's servants as Paul Rom. 1. 1. and the other Apostles To comfort us against the contempt which is cast on us by the World for the Name and Profession of Christ c. Use 2 Vse 2. To convince many amongst us not to be answerable to their Christian Calling and therefore not to be good Christians because they do not shew themselves true Disciples and servants of Christ in profession and practice Touching Profession of Christ's Name and Truth before men some are ashamed of it ashamed to speak of the Word of Christ or make any profession of it before others when they are called to it and might thereby glorifie God or do good to others Such must remember that Mark 8. 38. Whosoever shall be ashamed of me and of my Words c. Touching life and practice how many are there who do thus shew and approve themselves to be Christ's true disciples and servants how few that so carry themselves as becometh Christs Disciples c. Do not the greatest part rest in a bare outward profession of Christ's Name and of being his disciples without care or conscience of living answerably How few that have truly renounced the service of sin and sinful lusts and of Satan and the World Nay on the contrary they do still follow these and obey them as their Lords and Masters they walk after their lusts and after Satan c. How few that do submit themselves readily and willingly to Christ's teaching in his Word and by his Ministers Nay on the contrary they contemn them c. How few also that yield true obedience and subjection to the Will and Command of Christ in their lives How few that do imitate Christ's example in practise of those graces and vertues of love humility meekness c. wherein he hath propounded himself a pattern to us in his Word This shews how few true disciples Christ hath now adayes in that there are so few that do thus follow him c. Use 3 Use 3. To exhort and stir up every one of us who are called to be Christians and consequently to be Christ's true Disciples in profession and practice to look unto it that we be indeed answerable to this our calling being careful to shew our selves to be true disciples and servants of Christ and that not only in outward profession of his Name and Truth but especially by our life and practise carrying our selves as becometh the true disciples and servants of Christ To this end we must first truly renounce and forsake all other Lords and Masters which may hinder us in the service of Christ as Sin Satan and the World Then we must submit and yield our selves as tractable and obedient disciples and servants to Christ yielding our selves to be taught by him denying our selves and our own wills to obey his remembring that Matth. 7. Not every one that saith Lord Lord c. Lastly we must also shew our selves disciples of Christ by our care to imitate his example in life and practice Mark 10. 21. Take up the Crosse and follow me Sept. 23. 1628. NOw followeth the third and last Duty enjoyned by our Saviour to this young Ruler viz. To take up the Crosse The meaning of this also was shewed before See Chap. 8. 34. Doctr. 1. That every true disciple and follower of Christ must make account of the Crosse that is to be tryed and exercised with afflictions in this life yea with many and great troubles c. Of this see before Chap. 8. 34. Doctr. 2. It is the duty of every true disciple of Christ to submit himself patiently to the beaâ—ing of the Crosse that is of all afflictions which come upon him or happen unto him in his Christian course This our Saviour here requireth of this young Ruler
might from thence take occasion to reprove their ambition and to teach them humility as he doth afterward Observ Observ We are not rashly to tye our selves by promise to do things at the request of others before we know what they are good or evil as Herod Mark 6. Mark 10. 37. They said unto him Grant unto us that we may sit one on thy right hand and the other April 26. 1629. on thy left hand in thy glory Verse 37. THe particular offering of their sute unto Christ Grant that we may sit on thy right hand c. Their meaning is that they might have the two highest places of honour and dignity next unto himself Their speech is borrowed from the custome of earthly Princes who use to set those on their right hand or on their left whom they will honour with the highest dignity next to themselves And the occasion of this their sute seems to be that promise which our Saviour had made to them and to the rest of the 12 Disciples but a little before as may appear Matth. 19. 28. where he promised that they who had followed him in this life should hereafter at such time as he should be advanced to the throne of his glory sit with him also upon twelve Thrones c. In thy glory Or in thy Kingdom as it is Matth. 20. 21. that is at such time as thou shalt be advanced to the glory and majesty of that Kingdom of thine which thou hast heretofore told us of and shalt be in actual possession of it Here note that by this Kingdom and Glory which they speak of they understood an earthly or temporal Kingdom of this World or at least such a Kingdom as should be administred after an earthly manner and should be accompanied with such outward glory and prosperity as the Kingdoms of this world are wont to be Of such an earthly and temporal Kingdom of Christ these two Disciples together with the residue of the twelve still dreamed and did fancy it to themselves not understanding as yet the nature and quality of Christs Kingdom by reason they were tainted with the common Errour of the Jews who supposed the Kingdom of the Messiah promised to be an earthly Kingdom c. That this is the meaning of these two Disciples in this place may appear partly by their words and manner of speaking in that they desire they might sit with him in his Kingdom one at his right hand c. And partly by our Saviour's answer to this their Petition whereof we shall hear afterward Now here is something commendable and something discommendable in these two Disciples Commendable it is that they do believe and acknowledg Christ's Kingdom and Glory whereof he had told them notwithstanding that they did not yet see it but the contrary rather in that he lived as yet in a mean and base estate Discommendable it is in them 1. That they are ignorant of the quality or kind of Christ's Kingdom supposing it to be an earthly or temporal Kingdom c. 2. That they do ambitiously desire and seek after the highest places of honour above their fellow-Disciples c. Now follow the Instructions 1. From that which is Commendable in them Observ Observ It is the property of true faith to believe things invisible such things as are not seen or discerned for the present with bodily eyes no nor yet by the eyes of natural reason but are rather contrary to the same These two Disciples did by faith believe Christ's Kingdom and glory though they did not yet see it but the contrary Heb. 11. 1. Faith is the evidence of things not seen It causeth us to rest upon the bare Word of God for the accomplishment of all things which he hath spoken or promised though for the present we do not see the same Thus Abraham did believe he should have seed in his old age though he saw it not but the contrary Rom. 4. Use 1 Use 1. See the excellency and necessity of true faith and how great use we have of it especially in time of distress and tryal and when God doth delay the accomplishment of his Word and Promises as he doth often c. Then faith doth assure us of those things which we cannot see for the present it makes things to come present to us in regard of certainty For example the resurrection of our bodies after death eternal life in Gods Kingdom deliverance out of present troubles c. Therefore as the Apostle sayes of Patience Heb. 10. 36. that we have need of it so may it be said of Faith c. Vse 2 Use 2. By this learn to examine what true faith we have Canst thou believe things which are invisible such things as thou canst not for the present see with bodily eyes nor with eyes of natural reason but are rather against reason and sense Canst thou rest on the Word and Promise of God when thou seest nothing less than the accomplishment of it yea when thou seest the contrary when all things for the present seem to be against it Canst thou believe comfort and deliverance out of trouble when thou seest it not Canst thou believe health in sickness life in death c Canst thou believe and rest on Gods Promise for pardon of thy sins when for the present thou canst not feel the same but thy sins lye heavy on thy conscience Canst thou believe Gods favour when he seems for the present to be angry with thee c. This shews true faith to be in thee which is the evidence of things not seen c. Therefore labour for this property and practice of Faith to find and feel it in thy self 2. From that which is evil and discommendable in these two Disciples Observ Observ In that they shew themselves ignorant of the nature and quality of Christ's Kingdom c. we may see That ignorance in some Points of Faith may stand with sanctifying grace in the Saints of God in this life at least for a time c. See before Chap. 8. 32. and Chap. 9. 10. Use Use For the comfort of such Christians as are but weak in knowledg as yet and to seek in many necessary Points of Doctrine revealed in Scripture if this be not wilfull ignorance but rather simple for want of the means of knowledg oâ—â—or want of time they being but newly called and converted then no cause is there for them to be discouraged hereat for such ignorance may stand with true sanctifying grace and with the truth and power of Religion in their hearts as it did in the Apostles themselves and other Disciples of Christ for a time Only they must not rest in this ignorance or allow it in themselves but be humbled for it and use the means to grow in the knowledg of God's Will praying him to enlighten them c. Mark 10. 37 That we may sit one on thy right hand and the other on thy left hand c.
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
after a sort viz. in their causes See Mr. Perk Treatise of Witchcraft pag. 617. And thus not only the Devil but men ordinarily may and do know and foretell some things which are to come viz. such things as are already present in their causes Thus Astronomers do foretel the Eclipses of the Sun and Moon and thus our Saviour sayes of the Phariseâ—s Matth. 16. that by the face of the Sky they could foretell what Weather would be c. Of the second The Divine power of Christ This he shewed here 1. In making choyce of a young Asse or Colt to ride upon which never had been rid upon before He sends his Disciples for a Colt for him to ride on upon which never any man had sate before and upon the same he did afterwards ride into Hierusalem as appeareth Verse 7. He sate upon him Now by this he shewed his Divine Power which he had over all the Creatures even over the brutish and unreasonable Creatures to rule and over-rule them and to make them serviceable to his Will and that miraculously and contrary to the ordinary course of Nature for so was this that a young untamed Colt which had never been ridden upon before should now suddenly become fit for him to ride upon c. The like Divine power over the Creatures in causing them to be subject and serviceable to him against the course of Nature our Saviour manifested at other times as when he did walk upon the waters causing them to bear up his body contrary to nature c. So when he suddenly and miraculously turned water into Wine at the Marriage-Feast Joh. 2. 2. He shewed his Divine Power in causing the owner of the Asse and Colt to let them go But of this afterward Verse 6. Thus we see these two Divine Properties of the Godhead amongst other which were in Christ being on Earth viz. his Divine Knowledg and Power c. Now as these were in him being on Earth in state of humiliation so much more now he is exalted to the right hand of God in Heaven Now he doth much more clearly manifest the same General Use To strengthen our faith in the Person of Christ assuring us that he was and is true God as well as Man in one Person and consequently that he is a most Powerful and All-sufficient Saviour Heb. 7. 25. He is able to save them to the uttermost which come unto God by him c. But of this often before More Particular Uses from the particular Properties of the Divine Nature in Christ mentioned before Vse 1 Use 1. In that Christ Jesus our Lord and Saviour whom we serve and by whom we hope to be saved is such a Person as doth know all things even things done in his absence and in places far remote and distant from him I mean from his humane Nature which is now in Heaven only yea he knoweth what is done in all places though never so private or secret This must teach us to look to our selves and to our carriage in all places wheresoever we live or become that we walk holily uprightly and conscionably in all our wayes watching over our thoughts words and actions at all times and in all places though never so secret knowing and remembring still that we are in the sight and presence of Christ Jesus the Son of God who seeth all our wayes and what our carriage is in all places in publike and in private at home and abroad in our beds at our tables c. Psal 139. 7. Whither shall I go from thy Spirit c. and Heb. 4. 13. All things are naked and opened unto the eyes of him with whom we have to do Vse 2 Vse 2. To comfort us in all afflictions and miseries which we suffer at any time or in any place where we live In that Christ Jesus the Son of God seeth and taketh notice of all we suffer of all our troubles c. Though we suffer in private and so as men take no notice yet Christ the Son of God doth and is ready to help comfort and deliver us c. Use 3 Vse 3. Seeing Christ Jesus our Saviour had this Divine Property being on earth and hath still to foreknow things to come and that of himself and by his own Divine Spirit yea most certainly and infallibly to know and foretell such things as are to come this seemeth to strengthen our faith touching the truth and certainty of those Prophecyes which are revealed in the New Testament in the Writings of the Apostles and Evangelists and are yet unfullfilled to assure us that they shall all be fullfilled in due time For example the Prophecy of the Calling of the Jews of the destruction of Antichrist of the general Resurrection and last Judgment and of the Life to come c. These things are foretold in the Writings of the Apostles who received them by revelation from Christ the Son of God and he being God as well as Man had a Divine and Infallible knowledg of things to come yea of all things to come and therefore of these which are thus foretold in Scripture which must cause us undoubtedly to believe the same as if we saw them already fullfilled Vse 4 Use 4. From the second Property of the Godhead or Divine Nature in Christ which is his divine power in that he hath absolute power over all Creatures even over the sensless and unreasonable creatures to rule and make them subject to his Will and that contrary to the course of Nature This serveth partly for the terrour of wicked men being enemies of Christ and of his Church And partly for comfort to the godly c. 1. For terrour of wicked men c. In that Christ Jesus having such absolute power over the creatures both can and will employ them as Instruments of his wrath against his enemies c. 2. For comfort to the godly assuring them That he having such power over the Creatures will cause them all to work and conspire together for the good and comfort of his Saints yea contrary to their nature Rom. 8. 28. Mark 11. 4 5 6 7. And they went their way and found the Colt tyed c. Sept. 20. 1629. IN the three first Verses of this Chapter we heard of Christ's preparation to his riding into Jerusalem in sending forth two of his Disciples to a Village over against them to fetch from thence a young Colt never ridden upon before c. together with the particular charge and Instructions which he gave them at the time of sending them forth Now followeth the obedience of the two Disciples to Christ's charge and commandment given them Their obedience consisteth in a threefold action performed by them 1. In going to the place whither he appointed them ver 4. They went their way Where also is mentioâ—ed the event or consequent which followed That they found the Colt tyed by the dore without c. 2. In loosing the Colt which
contrary it doth include the use of other means as prayer and all other means tending to the same end So that as we are by faith to trust and rely upon God for supply of our wants and for the obtaining of all things needful for us both for soul and body so withall we are not to neglect other means ordained of God for the obtaining of those blessings and good things which we desire at the hands of God but we are carefully to use all such means and in the use of them to trust and rely upon God and no otherwise For example In matters of the Soul as we are by faith to trust in God for the pardon of our sins and for eternal life so withall we are to use orher good means appointed of God for the obtaining of these great and unspeakable blessings as the practice of repentance prayer hearing of the Word receiving the Sacraments c. So in things of this life which concern the body and outward estate as we are by faith to depend upon God for our health wealth maintenance c. so withall to use other good means to this end as diligence in our Callings frugality wise providence in ordering our affairs c. So in time of trouble or danger as we are by faith to rest on God for deliverance so not to neglect other means c. but in use of all good means to trust in God for help c. Thus have the Saints of God used to do Jacob having a promise from God that he should prevail with men did no doubt by faith believe this and trust in God that he should prevail with his brother Esau to pacifie his wrath c. And yet for all this he neglected not other means but carefully used the best he could devise as we see Gen. 32. So Paul Act. 27. 31. though he did believe and trust in God for the deliverance of himself and all the rest that sayled with him in the same ship in time of that dangerous Tempast which happened yet for all that he would have other ordinary means used he would have the Mariners abide in the ship c. Thus ought we at all times and in all our necessities wants and distresses not only by faith depend upon God for those things we desire and stand in need of but withall carefully use other good means c. And the more faith we have to trust in God the more careful will we be to use other means c. Mark 11. 24 What things soever ye desire when ye pray believe that ye receive them and ye April 18. 1630. shall receive them Observ 4 Observ 4. IN that our Saviour having before exhorted his Disciples to the practice of faith in depending upon God for the obtaining of the gift of Miracles and of whatsoever else was needfull and fit for them Now in the next place he doth stir them up to prayer as another means next and subordinate to faith for the obtaining of all things needful for them hence we may learn That next unto faith or confidence in God prayer is the best and principal means whereby we are to obtain at the hands of God all things which we desire and are needful for us I say next unto Faith Because Faith is the chief and principal means as we heard Verse 22. but prayer is also a means yea the principal and only ordinary means next unto faith for the obtaining of the things we desire and want And it is such a means as Faith it self teacheth and enableth us to use for Faith doth not of it self alone or immediately obtain good things at the hands of God but by means of Prayer and no otherwise ordinarily so that as faith is the means to obtain all good things at the hands of God so also is prayer together with faith and next to faith Withall note by the way another difference between Faith and Prayer That Faith is an inward means in the heart whereas Prayer is both an inward and outward means to obtain those things we desire for it is not only in the heart but is expressed outwardly in words and outward gestures as occasion is offered c. Now for proof of the Point delivered viz. That next unto Faith Prayer is the principal and ordinary means whereby we are to obtain of God all things which we desire and are needful for us This may appear he cause in Scripture we are not only required to believe and trust in God for all things we stand in need of but we are likewise commanded to seek to God and to call upon him by Prayer for supply of all our wants and for the obtaining of whatsoever we desire and is fit for us Matth. 7. 7. Ask and ye shall have seek and ye shall find c. Joh. 16. 24. Hitherto ye have asked nothing in my Name ask and ye shall receive c. Jam. 1. 5. If any want wisdom let him ask of God Phil. 4. 6. Be careful for nothing but in every thing by prayer and supplication c. let your request be made known unto God So Psal 50. 15. Call upon me in the day of trouble c. In these places we are required to go and seek to God by prayer in all our necessities c. Now it is Faith that teacheth and enableth us to do this therefore next unto Faith Prayer is the ordinary and principal outward means appointed of God for the obtaining of all things which we desire and are needful for us By this the Saints of God have obtained all things needful which they desired not only by faith but by prayer joyned with it and proceeding from it Thus Jacob wrestling with God by Faith and Prayer obtained the blessing Hos 12. 4. So Psal 22. 4 5. Our Fathers trusted in thee and thou didst deliver them They cryed unto thee and were delivered They obtained deliverance not only by faith as the principal means of it but also by prayer as a subordinate means next to faith and proceeding from Faith Note here That we do not make Prayer to be any meritorious cause of obtaining the things we desire c. but only a means which God requireth us to use in obedience to him and for the better fitting and qualifying of us to receive all things from him We do not by our Prayers merit any thing at the hands of God as Papists falsly imagine but we receive all of his free grace and mercy and for the merits of Christ alone c. Use 1 Vse 1. See the excellency of Prayer being the chief and principal means next unto faith for the obtaining of all things which we desire of God and are needful and fit for us The Key to unlock and open the Lord's Treasury or Store-house that we may from thence receive all blessings needful for Soul and Body and all deliverances in time of trouble and danger By this we have power with God as Jacob
that this Lake was about twenty Miles in Compasse Josephus saith it was forty furlongs broad and a hundred long De Bello Jud. lib. 3. c. 18. It was near unto sundry famous Towns of Note as Capernaum Tiberias Bethsaida Chorazin and others as Adrichomius Writeth Now near unto this Lake of Genesareth our Saviour Christ conversed much teaching and working sundry Miracles there which maketh it the more famous And it is likely that one cause why our Saviour did so much converse in this Place and why He now walked there was this because it was a populous Place where He might do the more good by His Doctrine and Miracles But not to insist longer on this I come to the second thing namely the Description of the Persons that were Called They are described 1. By their Names 2. By their Kindred and Parentage 3. By their particular Calling Fishers 4. By their Imployment in their Calling Touching the first of these their Names I will not here insist upon onely Note this that James is called the son of Zebedeus to distinguish him from â—ames the son of Alpheus which was another of the twelve Apostles Mark 3. 18. I proceed now to the second thing namely their Kindred and Parentage These were two Couples of Brethren and two of them were the sons of Zebedee Hence some gather That our Saviour Christ in making choyce of two Couples of Brethren to be Disciples and afterward to be Apostles did shadow unto us in some sort the unity and love that should be between Ministers of the Word that there should be a kind of Spirituall brotherhood between them and that they should affect and love each other as Brethren Paul often calleth Timothy his Brother So also he calleth his beloved Philemon Fellow-Worker But to let this passe I go on to the third thing which is their trade of Life they were Fishers Now this implieth that they were 1. Men of mean Estate and Degree because their Calling was so mean 2. That they were men unlearned and not furnished with the knowledge of Arts or Tongues So Acts 4. 13. 3. That they were not politick and Worldly-wise Men but rather plain simple-dealing men Such our Saviour Christ made choyce to be afterwards his Apostles Quest 1 Quest 1. How could unlearned Men be fit to make Apostles and to Preach the Gospel Answ Answ Christ made them fit before they Preached 1. By instructing and teaching them in his own Person for they heard his Preaching in publick all the time they lived with him and he taught them much See Mat. 13. 10 11. by private conference for they were after a sort his Family continuing with him for the space of three years and more all which time they had Christ to be their teacher 2. By the extraordinary powring out of his Gifts of the Spirit upon them which was done on the day of Pentecost after Christ's Ascension Acts 2. So then although our Saviour called unlearned men to be Apostles it follows not that such are fit in these times to be called to the Office of Ministers The calling of the Apostles was extraordinary and they were extraordinarily fitted of Christ for that Office because they were appointed to be the first Founders and Planters of the Christian Church but now that extraordinary Calling is ceased and men ought to be fitted for the Ministry by ordinary meanes namely by the study and knowledge of Arts and Tongues which are necessary in some good measure in all those that take on them the publick Ministry See 1 Tim. 3. 2. and 1 Tim. 4. 13. Quest 2 Quest 2. Wherefore did Christ Call mean and unlearned Fishermen to be his Disciples and afterward to be Apostles and not rather some of the Scribes Pharisees or Priests that were wise and great men in the World Answ Answ 1. To shew that his Kingdom being Spirituall John 18. 36. is not erected or promoted by Worldly means or helps as Wealth humane Learning worldly Policy c. Therefore when he was to set up his Kingdom among Men by calling and converting them to himself he imployed not such as were learned rich or great men but mean Fishermen Earthly Kingdoms are set up and enlarged by outward means as by force of Arms worldly Wisdom Policy c. But Christ's Kingdom is not promoted and furthered by such means as these but onely by the Divine Power of his Word and Spirit by which alone he calls and converts men to himself and so sets up his Kingdom in their hearts 2. To shew his Power in converting the World by such weak means even by the Preaching of poor and mean Fishermen that himself might have all the glory of this miraculous Work 1 Cor. 1. 29. That no flesh should rejoyce in his presence Observ 1 Observ 1. In that our Saviour calleth such poor and mean Persons to be his Disciples to believe in him and follow him we may gather that Christ Jesus in bestowing spiritual favours or priviledges on men doth not respect the outward quality or condition of their Person as Wealth Nobility of Birth Natural Wisdom or any worldly Greatness 1 Cor. 1. 26. And Mat. 11. 25. also Mat. 11. 5. The Poor have the Gospel preached to them Use Vse Comfort to those that are of poor and mean condition and quality in the World Christ will not reject thee for thy meanness or poverty nor deny the graces of his Spirit to thee if thou be carefull in using the means of Grace Christ will bestow his Grace upon thee as soon as upon the greatest Person in the World As worldly Wealth and Greatness do not commend any to Christ so neither doth the poverty or basenesse of any man's wordly condition move him to reject any or to deny his grace to them Observ 2 Observ 2. Christ can do great matters by weak means thus He converted the World by these Fishermen c. So much of the calling and condition of these Persons which Christ called in that they were Fishermen The fourth thing to be considered is their diligent imployment in their Calling It is said That Simon and Andrew were casting their Nets into the Water and James and John were busied in mending their Nets so that as they had a particular Calling so they were diligent in the Duties of it Observ Observ From their example learn this That every one that lives in the Church should not onely have some particular Calling whereinto do good in Church or Commonwealth but that he ought also painfully and diligently to imploy himself therein No Person Man or Woman should live idlely or unprofitably but must take pains in some honest Calling labouring with body or mind This was God's Ordinance at the beginning immediately after Adam's Fall as we see Gen. 3. 19. By sweat of face understand here any painfull Labour of body or mind See also Eph. 4. 28. and 2 Thes 3. 10. The examples also of the Faithfull in Scripture do prove it
The Patriarchs were imployed in keeping of sheep So Moses kept sheep for his Father-in-Law Jethro Exod. 3. 1. Yea Christ himself so long as he lived a private Life did work with his Father Joseph in the trade of a Carpenter as is probable by that place Mark 6. 3. Vide Justin Martyr Use Use This is for the just reproof of all idle drones and unprofitable burdens of the Earth such as live without Callings or if they have Callings yet do not take pains in them for the good of Church or Common-wealth These are said to walk disorderly 2 Thes 3. 11. they eat not their own bread they take the benefit of God's Creatures for their sustenance and return nothing for it they glorify not God by any painful course neither do they any good in Church or Common-wealth Hence it is that when they are dead they are not missed neither the Church nor Common-wealth misseth them Such live in the breach of God's Ordinance who hath appointed that all persons living in the Church shall employ themselvs painfully in some lawful Calling or other Mark 1. 16 c. ad 21. Now as he walked by the Sea of Galilee he saw Simon and Andrew his Brother c. Nov. 15. 1618. And Jesus said unto them Come ye after me c. IN this History of the calling of these four Disciples of Christ I considered four things 1. The Place where they were called which was by the Sea of Galilee 2. A description of the Persons which were called 3. The Calling it self 4. Their ready and cheerful Obedience unto this Calling Of the two first I have spoken Now I am to speak of the third namely The Calling it self which is mentioned 1. More largely and particularly ver 17. concerning Simon and Andrew 2. More briefly and generally touching James and John Ver. 20. when it is said He called them which is all one with the former He commanded them to follow Him c. In the larger setting down of the Calling of Simon and Andrew we have two things expressed 1. A Commandment of Christ bidding them to go after Him 2. A Promise that he would make them to be Fishers of men Quest Quest We read Joh. 1. 40. c. that Andrew and Peter went after Christ and became his Disciples at which time Christ gave Peter the Surname of Cephas How then is it that the Calling of Peter and Andrew is here mentioned again For that former Calling was a good while before Answ Answ We must know for this that these two Disciples had a twofold Calling by Christ The first general as Christians whereby they were called to embrace Christ as the true Messiah and to believe in him unto Salvation And this is meant in that place Joh. 1. 40. The second is a more particular and special Calling whereby they were called to be Companions and followers of Christ that so hearing his Doctrine continually and seeing his Miracles they might by these means be fitted in due time to execute the Office of Apostles And this particular and special Calling is that which is here spoken of So then they were called before to be Believers in Christ and because this they might be and yet not utterly forsake their goods and friends therefore though they forsook them for a time and went after Christ a while as appeareth Joh. 1. 37 39. yet they soon after returned again to their friends and possessions But at this time which was almost a year after they were called to believe in Christ they were called in more special manner to a further dignity than before even to be of the number of Christ's special Disciples which were continually to follow him and to converse with him in all his travels that so they might be fitted to take on them the Office of Apostles c. Now this they could not do without forsaking their goods and friends and therefore it is said that they left all and followed Christ So much for Answer to that Question There is also a third Calling of these and the other Apostles mentioned afterward Chap. 3. 13 14. Now to open the meaning of the words Follow me or Come ye after me that is resign your selves over to be my Disciples or Schollars to be instructed and taught by me and to this end betake your selves to be my continual associates and companions in all my travels wheresoever I go to preach the Gospel So much the phrase of following or coming after Him doth here imply And I will make you to be Fishers of men In these words our Saviour sheweth what Office he had appointed them unto and withal promiseth to furnish them with gifts fitting for Apostles and to make them able to convert Souls by their Preaching q. d. Though as yet ye are but simple and unlearned men yet I will in short time so enable you with gifts of Knowledge and Utterance that ye shall by your Preaching gain men unto God When he saith they should be Fishers of men it is a speech borrowed from the Trade of Fishing in which these men had hitherto been occupied and it is applyed by our Saviour unto the Preaching of the Word by which men and women are caught or taken that is drawn out of the World and out of their sinful estate and so brought home to God even as Fish are with the Net drawn out of the Sea and brought to the Land See Ezech. 47. 10. For the better conceiving hereof consider a little the fit resemblance between taking of fish and winning of men unto God The wicked World and the natural and sinful estate of men unregenerate is as it 〈◊〉 the Sea in which all men by Nature do remain and abide as fish by Nature live and swim up and down in the waters the Net to take them and to draw them out of the Sea of the World and of their natural Corruptions is the Word of God the Fishermen are the Ministers of the Word the casting out of spreading of the Net is the Preaching of the Word the taking of fish and the drawing of them out of the Waters to the Land is the calling and separating of men out of the wicked World and out of their sinful estate and the bringing of them unto God Thus our Saviour took occasion from consideration of their earthly Trade and Profession of fishing to speak unto them of a spiritual kind of fishing that is of taking mens Souls that is winning them unto God by the Gospel preached So much of the meaning Now to the Instructions Follow me Observ 1. It was a special Priviledge of the Apostles that they were called and appointed to converse with Christ on earth and to be inseparable companions and followers of him so as they heard his Teaching and saw his Miracles This is implyed when he bids them follow him Joh. 15. 27. Mark 13. 14. Acts 1. 21. Peter saith that the Lord Jesus went in and out among them
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
such grievous trouble in Asia and to be so pressed out of measure and above strength that he even despaired of life and received in himself the sentence of death c. 2 Cor. 1. 8. And as this is true of outward distress so also of inward distress of conscience by reason of sin In this the Lord sometimes seemeth to forget his Children suffering them to be almost swallowed up of despair c. as David Hezekiah c. Reasons why the Lord thus dealeth with his faithfull servants 1. That by this means he may make through tryall and proof of their faith whether they will in the greatest and most imminentest dangers put their trust in him and depend on him for deliverance without using unlawful means c. 2. That he may the more clearly manifest his power and mercy in their wonderful deliverance out of so great dangers 3. That he may give them cause of so much the greater thankfulness for such deliverances Use Use This must teach the faithful not to be dismayed or to cast away their confidence in God in the greatest troubles and distresses bodily or spiritual no not in midst of present and imminent dangers ready to fall on them but even at such times to look unto God with the eyes of faith as Jehosaphat did 2 Chron. 20. 12. and to wait on him for deliverance trusting assuredly in his power and mercy for the same And to this end they must remember this That the Lord many times thus seemeth to forget his servants in their troubles and his providence seems to be asleep in their greatest distresses suffering the danger almost to seize on them before he deliver them and yet at length he delivers them Know therefore and remember this for our comfort to stay our minds and sustain our hearts from fainting and despairing in the greatest distresses that though the Lord seem in such cases to forget and not to regard us in the midst of our greatest storms of troubles which we are in yet the truth is he doth not forget us he is not asleep Psal 121. 4. He that keepeth Israel shall neither slumber nor sleep but he continually waketh and watcheth over his faithfull ones by his speciall providence taking speciall notice of them and of all their troubles and dangers and he will at length shew that he is awake and mindfull of them by his powerful and merciful deliverance of them In the mean time therefore though the trouble and danger in which thou art be never so great and though the Lord seem to have forgotten thee in it yet think not strange nor be dismayed at it but remember That this is the Lords usual dealing with his faithfull servants thus to bring them into extremity of troubles before he deliver them therefore whatsoever the distress be in which thou art though never so great yet do not conclude that God hath forgotten thee neither cast away thy confidence in him but trust in him still and wait on him for deliverance and thou shalt find that in due time he will help and deliver thee In the mean time while he defers his help do thou rest and rely upon his Word and promise by which he hath promised not utterly to fail or forsake his children in their troubles but to help and deliver them in due time Build upon this promise and trust God upon his bare Word without a pawn as Luther speaketh in thy greatest extremity of trouble or danger and he will in time give an issue and make a way for thee to come out of it He is able to do above all that thou canst ask or think It followeth And they awake him c. Here is laid down the last occasion of the miracle which went immediately before the working of it namely the great fear with which the Disciples were taken when the storm arose and Christ was asleep Which fear they discover 1. By their awaking of our Saviour 2. By their words used to him being awaked in that they call out to him in this manner Master carest thou not c. which shews That they were afraid of drowning yet in the midst of this fear they do also discover some measure of faith in Christ and in his protection of them in that they do thus seek unto him by prayer for help for so much also the words do imply And St. Matthew saith plainly that they prayed to Christ to save them So then here is some thing discommendable in them and something that is commendable and to be imitated of us That which is discommendable is 1. Their immoderate fear of the danger in which they were 2. Their doubting and distrustfulness of our Saviour Christs care over them to protect them in this danger and to deliver them which distrust they do discover by their manner of speaking when they thus expostulate with him Dost thou not care that we perish implying that they were in some doubt and distrust of his care over them in this danger That which is commendable in them is their sâ—eking unto Christ in this distress by prayer for his help First to speak of those things which are discommendable in them Observ 1 Observ 1. In that these Disciples of Christ shew such infirmities here as immoderate fear in time of danger and weakness of faith and some distrust of Christs help and care of them We learn That good Christians though they have excellent graces in them yet they are not free from infirmities and sinfull corruptions but are in some measure tainted with them See this Point handled before on Chap. 3. Verse 31. Observ 1 Observ 2. Among other infirmities which good Christians are subject unto this is one That they are apt to be troubled with immoderate fear in times of great distress and danger So the Disciples here So also at other times as Mark 14. 50. when they saw Christ taken and themselves to be in great danger they all fled from him for fear See this also in Peter who being in the High-Priests Hall and being there brought into question whether he were Christs Disciple and perceiving his life to be in danger if he should confess it was so taken with fear that he denyed and forsware Christ The like we see in him at another time Matth. 14. 30. when our Saviour bade him come to him upon the water he began at first to walk upon the water boldly and confidently but when he saw the wind boysterous he was afraid and beginning to sink cryed out Lord save me The Reason of this immoderate fear in good Christians in times of danger is 1. Weakness of faith in them yea even in the best Christians But more of this upon Vers 40. 2. The guilt of some sin or sins lying on their conscience not throughly repented of This causeth excessive fears in time of danger As a good conscience maketh a Christian bold and couragious so a guilty conscience maketh one timorous and fearfull in dangers
of Life that as they have been Instruments of their Natural Birth so they may be also of their Regeneration They must remember That though themselves be religious yet they do not convey Religion or Grace to their Children by Natural Generation but must use other means sanctified of God to this end as hath been said Observ 5 Observ 5. In that he calls them a sinful Generation implying that not only themselves but their next and immediate Parents and Ancestors were wicked and that they followed the wickedness of those Ancestors Hence we may learn That sin and wickedness is apt to be conveyed or propagated from Parents to Children and Posterity by Natural Birth See before ver 12. of this Chapter Mark 8. 38. Of him also shall the Son of Man be ashamed c. Febr. 26. 1625. NOW followeth the commination or threatening it self denounced here by our Saviour against such as are ashamed to confess Him and his Word before Men viz. That he will be ashamed of such when he shall come in his Glory c. In these words consider 1. The Person denouncing this threatening who also shall execute the Judgment threatned The Son of Man Christ himself who uttered these words 2. The Judgment threatned by Him That he will be ashamed at his coming of all such as are ashamed of him and his Word in this World 3. A description of his coming by the glorious and excellent manner of it set forth in two things 1. The kind of Glory in which He shall come In the Glory of his Father 2. By the company that shall attend on him The Angels Of the first The Son of Man Of this Title which our Saviour here gives to himself see before ver 31. Hujus Capitis Quest Quest Why did He in this Place so call himself Answ Answ The more to set forth the Glory of his God-head which should be manifested at his second comming by opposing it against that mean and base estate wherein He now lived on Earth as Man and consequently to shew That there was no cause for any to be ashamed of him though he were the Son of Man and lived as yet in so mean a condition Now followeth the Judgment denounced by our Saviour against such as are ashamed of Him and his Word before Men in this World That he will be ashamed of him at his coming Shall be ashamed That is He shall not acknowledge or take him for one of his Elect Saints or Servants but shall utterly refuse reject and cast him off among the Wicked and Reprobate A figurative Speech spoken of Christ after the manner of men for our Capacity Not that Christ shall then be subject to any shame or be affected with it but that he shall so carry himself towards such as have been ashamed of him as men are wont to do towards those of whose company or acquaintance they are ashamed that is to say that he will not acknowledge them as his but utterly refuse and reject them Note that this threatning is to be understood with exception of Repentance When he cometh That is when he shall come praesens pro futuro To shew the certainty of it There is a twofold coming of Christ mentioned in Scripture 1. His first coming in Humility that is in a low base and mean estate when he was incarnate taking our Nature upon him and coming to live here upon Earth for a time in a poor and mean estate Joh. 1. 11. He came to his own c. And ver 14. The Word was made Flesh and dwelt among us c. 2. His second coming in Glory and Majesty at the last Day to Judge the Word The manner of this Judgment is set down Matth. 25. 31 c. Hebr. 9. ult To them that look for him shall he appear the second time without sin unto Salvation And this second appearance or coming is meant in this place Observ 1 Observ 1. See how fearfull and dangerous a sin it is for any to be ashamed of the outward profession of Christ or of his Word and Doctrine before Men that is for fear of worldly shame or reproach to forbear or refuse to confesse Christ or his Truth before Men when they have a Calling so to do This is a fearfull and dangerous sin in that our Saviour here threatneth to be ashamed of such that is utterly to reject and renounce them at his second coming and that before all Men and Angels in the World Matth. 10. 33. Whosoever shall deny me before Men him will I deny before my Father which is in Heaven Now to be ashamed to confess Christ is upon the matter to deny him by one kind of denial See also 2 Tim. 2. 12. If such as have professed Christ in Hypocrisy shall be rejected of him at the last Day as appeareth Matth. 7. 23. then much more such as have made no profession at all of his Name and Truth but have been ashamed to professe it Use 1 Use 1. Terrour to such as are guilty of this sin of being ashamed of professing Christ or his Word in any kind or degree Not a small or leight matter as some accompt it but most fearfull and dangerous This sin alone without Repentance enough to condemn such at the day of Judgment If it be a small matter to be denyed and rejected of Christ Jesus the Son of God at that great and fearfull Day of Judgment then is it a small matter to be ashamed in this World of professing Christ or his Truth Contra if it be a fearful thing to be renounced of Christ at his Glorious coming then c. Think of this all such as are or have been ashamed to make outward profession of Christ and his Word before Men lest they should be mocked or reproached with the Name of Puritans c. Such also of the younger sort who are ashamed to come to Catechising in the Afternoon and to give accompt of their Faith by answering the Questions of Catechism demanded of them But of these I spake something before Let all such as have been guilty of this Sin repent of it and take heed for time to come of being ashamed of professing Christ or his Word before Men whensoever they are called so to do Vse 2 Use 2. See here what need for us to arm our selves against the fear of worldly shame and reproach before Men in the cause of Christ and of the Gospel that we be not dismayed with this fear nor hindred by it from making profession of Christ and his Word lest if we be Christ himself be hereafter ashamed of us at his second coming in Glory We must therefore pray and labour for spirituall courage and zeal for the Glory of Christ that we may freely and boldly make profession of his Name and Truth before Men not fearing any shame or reproach that can be brought upon them for the same Remember 1 Pet. 4. 14. If ye be reproached for the