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
what it was about which they questioned with his Disciples presently one of the company who was Father of the possessed Child made answer That he had brought his Child to be healed and to have the Devil cast out of him and that Christ's Disciples being requested to do it were not able which shews That the matter which the Scribes debated with the Disciples was concerning their unability to cast the Devil out of the possessed Child as also touching the cause and reason why they could not do it About these things they questioned with them Now the scope and end of all this disputation of the Scribes with the Disciples was doubtlesse this That they might in the absence of Christ convince and disgrace the Disciples before the Multitude for that they had made tryall to cast out the Devil and could not do it By this means they went about to prove against the Disciples that they had not the Divine Gift or Power of working Miracles conferred on them as they professed to have but that all the Miracles formerly wrought by them were wrought rather by the help of the Devil This they no doubt laboured to prove against the Disciples and to perswade all the People as much that so they might bring both the Disciples themselves and their Doctrine as also Christ himself and the Gospel into contempt and disgrace with the People Mark 9. 14. And when He came to his Disciples c. Febr. 4. 1626. Observ 1 Observ 1. THat such as for their Place and Calling in the Church ought to be the chief Friends and Favourers of Christ and of his faithfull Servants are oftentimes the greatest Eenemies of Christ and his Servants and so do shew themselves So here the Scribes and Pharisees who should have been foremost in defending and countenancing the Disciples of Christ in their Master's absence and in excusing this their defect and fayling at this time in the working of this Miracle these were on the contrary most forward of all others to oppose them reasoning and disputing against them and cavilling at them for this matter thereby to disgrace both them and their Doctrine and also Christ their Master before the People the common People did not onely oppose themselves but the Scribes So at other times also these Scribes and Pharisees were foremost in opposing Christ and his Disciples c. See this Point before handled Chap. 7. ver 1. Observ 2 Observ 2. In that these Scribes watched this time to sett upon Christ's Disciples by reasoning and disputing with them when Christ was absent that so in the absence of their Master they being destitute of his help might be the more easily convinced and disgraced and that before all the People Hence observe the craft and policy of the wicked Enemies of Christ and his Truth That they seek all advantages against the faithfull Servants of Christ and against the Truth and Doctrine it self which they profess they watch all occasions to bring both the Gospel it self and such as professe it into contempt and disgrace They neglect no opportunity of doing this they omitt no occasion or advantage which may further them herein Hence it is That they use to oppose and set themselves against the professors of the Truth at such times especially when they are weakest and most unable to defend their own cause and the cause of the Gospel Hence also it is That they use commonly to bend their malice and forces against such persons in the Church as are weakest and least able to withstand them as here the Scribes and Pharisees did not set upon Christ to dispute with him but upon his Disciples in his absence whom they perceived to be as yet but weak in knowledge and therefore not so well able to answer or confute their Cavils and Objections So false Teachers as Papists Anabaptists c. are wont to set upon the weakest c. 2 Tim. 3. 6. This craft and policy the Enemies of Christ and of his Church have learned of the Devil their Master who sets them on work for so he useth to take advange from the weakness of those whom he tempteth and from the time and place when and where he assaulteth them Thus he set upon Eve first being the weakest and that when she was alone Gen. 3. And so he set upon our Saviour when he was alone in the Wilderness and his Body much weakened with fasting fourty dayes c. Vse 1 Use 1. To teach us to walk wisely and circumspectly toward those that are without Col. 4. 5. that is toward the wicked Enemies of Christ and his Truth so as we be carefull not to give them any advantage to bring us or the Doctrine and Truth which we professe into disgrace To this end take heed of discovering or laying open our own infirmities and weaknesses before such Enemies of the Gospel lest they take occasion hereby to disgrace both us and our profession and the Gospel it self The more politick they are to seek advantages the more wise must we be to prevent them and not to give advantage Use 2 Use 2. This must also teach us to be no less wise and politick but rather much more in taking all advantages and opportunities to defend the Truth and Doctrine of Christ and the professours and maintainers of it against all the wicked Adversaries thereof This is a good and Christian policy and wisdom to be laboured for and practised of us If the Devil and his Instruments be so cunning and politick in seeking all advantage to oppose and hinder the Truth and to disgrace the professors of it much more ought we to be wise in seeking all advantages to maintain the same in watching all opportunities of time and Place to speak in defence of good Men and good Causes c. Then to speak for the Truth and Religion of Christ and for professors of it when we may do most good and win most credit to the same Mark 9. 15. And straightway all the People when they beheld him were greatly amazed and running to him Febr. 11. 1626. saluted him THE third speciall Accident which fell out at our Saviour's return or coming again to his Disciples The behaviour of the common People towards him And 1. Is shewed how they were affected at his coming That so soon as they saw they were greatly amazed 2. Their outward carriage towards him That they ran to him and saluted him Of the first They were greatly amazed Or astonished with admiration at the sight of him Quest Quest What was the cause of this admiration and astonishment in the People Answ Answ Some think there was some brightnesse yet remaining and shining in his face after his late Transfiguration which did astonish the People even as the face of Moses did shine before the People after his talking with God in the Mount Exod. 34. 35. But this is uncertain whether it were so now with Christ although it may seem not altogether
best means for the answering and deciding of all questions doubts or controversies about matters of Religion or Conscience is to have recourse unto the Scriptures or written Word of God and there to seek resolution This our Saviour here teacheth us So Matth. 22. 31. when the Sadduces moved that question to him about the resurrection he asketh them Whether they had not read that which God had spoken to them in his written Word touching that matter So Luke 10. 26. when a certain Lawyer or Scribe stood and tempted him with this question What he should do to inherit eternal life He answered him thus What is written in the Law How readest thou To this purpose is that Esay 8. 20. To the Law and to the Testimony c. Reas 1 Reason 1. The Scriptures are the onely absolute and perfect Rule given of God to direct us in all matters of Christian faith and practice 2 Tim. 3. 15. Able to make us wise unto salvation through faith which is in Christ Jesus And in the Verse following They are profitable for doctrine for reproof correction instruction in righteousness That the man of God may be perfect c. Therefore called Canonical c. Therefore in all doubts and questions of Religion whether touching faith or practice the best way to find resolution is to have recourse to this Canon and Rule of the Scripture and by it to examine and judge of the matters questioned Reas 2 Reas 2. The Scriptures are the supream and highest Judge of all Controversies as being the Voyce of God himself from whose sentence there is no appeal to be made Use 1 Use 1. See what wrong the Church of Rome doth unto the Laity as they call them or Common people in debarring them from reading the Scriptures for in so doing they shut them from the best and only means whereby they should seek resolution in all questions of Religion and Cases of Conscience which they are doubtful of at any time and so keep them still in grosse ignorance doubting and suspence of mind and judgment touching those things which concern their own salvation They are herein like unto those Lawyers or Scribes Luke 11. 52. who took away the Key of knowledg c. Vse 2 Use 2. To move us in all doubts and questions of Religion or Cases of Conscience which do arise either in our selves or between us and others ever to have recourse unto the Scriptuâ—es as the only Rule of faith and practice to direct and the supream and infallible Judg to determine of all Doubts and Controversies of Religion and Conscience needful to be decided and determined Consult with these heavenly Oracles â—â— God as they are called Rom. 3. 2. Make them the men of our counsel as David did Psal 119. Thus did the Ancient Fathers of the Church in all doubts and controversies of Faith arising as Austin lib. 2. de â—upt et concup ad Valer. cap. 33. This Controversie saith he to Julian the Pelagian depending between us requireth a Judge let Christ therefore judge and let the Apostle Paul judg with him c. And here see by the way how needful it is for all Christians to be well acquainted with the Scriptures and with the meaning of them for otherwise how shall they be able readily to have recourse to them for resolution in those matters of faith or practice which they are doubtful in at any time which should therefore stir up all to search the Scriptures diligently as our Saviour willeth the Jews Joh. 5. 39. not contenting themselves with the literal knowledg of them but seekiâ—g after the true sense and meaning of the Scriptures that so they may be the better able by them to examine and judg of such doubts and questions as do arise touching Christian faith or practice Now followeth the third part of this Disputation between our Saviour and the Pharisees touching Divorcement viz. their reply or answer unto our Saviour's former Demand touching the Law of Moses in this case To this they make answer Verse 4. affirming that Moses did permit or suffer the husband to wâ—â—te a Bill of Divorcement and so to put away his Wife This they affirm to be the Law of Moses touching divorcement of the Wife Now the particular Law of Moses which they do alledg or allude unto is that Deut. 24. 1 c. When a man hath taken a wife and married her and it come to passe that she find no favour in his eyes c. then let him write her a Bill of Divorcement and give it in her hand and send her out of his house This Law the Pharisees do alledg thereby to justifie the common practice of the Jews then in use which was to put away their Wives for leight causes and particularly in the case of dislike or hatred conceived against them as may appear Matth. 19. 7. where they urge this Law of Moses to this effect unto our Saviour But in alledging it to this end they do pervert the true scope and meaning of this Law which was not simply to approve or allow of such Divorces but only to permit and tolerate such Divorces for a time for the preventing of a greater evil as we shall see afterward For conceiving whereof we must observe That this Law of Moses as it is set down Deut. 24. doth consist of two parts 1. A Permission or toleration of divorcement or putting away of the Wife in the case of dislike or hatred conceived against her for some uncleanness or filthinesse found in her that is for some â—oul deformity or other great fault which he findeth in her though it be not the sin of fornication or adultery for of that Moses doth not there speak See Deut. 23. 14. In this case of hatred or dislike the Law permitteth or tollerateth the sending away of the Wife out of his house that is the putting of her away from living with him as his Wife See Matth. 19. 8. 2. A Precept or Commandment touching the manner of the husband's putting away his wife viz. that he should first write her a Bill of Divorcement and so put her away So it is expresly said in the Law Let him write her a Bill of divorcement c. which words are to be taken as a flat Precept enjoyning the husband to do this Where by the way we are to observe the fraud and cunning of these Pharisees in their manner of alledging this Law of Moses in that they do not distinguish these two parts of the Law that is to say the permission of divorcement and the Precept touching the bill of divorcement as they should have done but they confound these two sometimes calling both parts of the Law a permission as here they do and sometimes calling both by the name of a Commandement as they do Matth. 19. 7. whereas this Law of Moses was neither a Permission simply nor yet simply a Precept or Commandment but partly a Permission and partly a
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâ—ied of some in these last times who shall have a form of godliness but â—â—ny the power thereof Simon Magâ—s Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To â—each us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâ—reof noâ— to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good â—ryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came â—unning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ— because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâ—udicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
and themselves thrust out So Matth. 25. the five foolish Virgins were such as made a fair outward profession of Christ as well as the wise for they had lamps as well as the wise and some oyl also in their lamps though not sufficient and they all went forth to meet the Bridegroom and hereupon they seemed to be Children of the Bride-Chamber as well as the wise and yet they were afterward shut out So Matth. 22. he that came to the Marriage-Feast without his Wedding-garment c. Use 1 Vse 1. See how dangerous it is for Christians to rest in an outward shew and profession of Religion before men though never so glorious seeing it is possible to go so far in outward shew and profession that men may seem to belong to the Kingdom of Heaven and yet never come into it but be for ever shut out from it Let us therefore take heed of resting in any outward shew of Religion though never so plausible before men and labour above all for the truth and power of saving grace in our hearts that so we may not only seem unto men to have right to the Kingdom of heaven but may indeed have true title unto it before God and so may not be excluded from it We must not here rest in the good opinion which men have of us nor build our hope of eternal life hereupon but labour for good assurance before God and in our consciences that we have true title to it and shall undoubtedly be partakers of it Without this inward assurance in our selves we can have no true comfort though all the world should think well of us and judg us to be first in the Kingdom of Heaven we may for all that prove to be last in it that is be utterly excluded froâ— it c. Use 2 Use 2. See that it is no common or easie matter to attain to true right and title to eternal life much less to be actually partakers of it in heaven seeing many that seem in regard of outward profession of Religion to have right unto it yet have none in deed and truth but shall be excluded from it Which being so must teach us to shake off security and carelesness in the profession of Religion and to work out our salvation with fear and trembling Phil. 2. 12. Giving all diligence to make our Calling and Election sure unto our selves that so we may never fall 2 Pet. 1. 10. Striving to enter in at the strait gate because many shall strive and not be able Luke 13. 24. Observ 4 Observ 4. The danger of Apostacy or falling from that good profession which Christians have made in that by this means they come to be last in the Kingdom of Heaven that is to be excluded from it So Judas and other like hypocrites Luke 9. ult No man having put his hand to the plough and looking back c. Reason Reason The promise of eternal life in God's Kingdom is made to such as continue constant to the end in the profession of Christ and the Gospel Matth. 24. 13. He that shall endure to the end the same shall be saved Therefore such as do not hold out to the end but fall away must needs be shut out from Gods Kingdome Caution Caution This is not to be understood of every kind of Apostacy for even the Elect and faithful children of God may and do sometimesâ— all away in part and for a time leaving their first love as the Church of Ephâ—suâ— did Revel 2. but it is to be understood of those who fall away wholly and finally from their first profession and do not by repentance recover themselves Use Use Teacheth us to fear and take heed of this dangerous sin oâ— apostacy and falling away from our first good profession of Christ lest by this means having been first in outward profession we prove last in the Kingdom of Heaven On the contrary pray and labour for truth and sincerity of heart in our profession that so we may persevere to the end Observ 1 Now followeth the second part of Christ's Prophetical Admonition c. And the last shall be first Observ 1. God doth not call all his Elect at once or at the same time to the knowledg and profession of Christ and of the Gospel but some sooner some later This may be gathered from these words in that our Saviour mentioneth some that are last that is such as were not yet called and therefore not so soon as others but did live in ignorance and unbelief of the Gospel and yet do belong to God and to his Kingdome This shews that all the Elect of God are not called at one and the same time but some sooner and some later and that the calling of some is a long time deferred This is taught more plainly and fully by our Saviour Matth. 13. in the Parable of the housholder that hired Labourers to work in his Vineyard some about the third hour some about the sixth some about the ninth and some about the eleventh hour See this in some Examples The Jews were called before the Gentiles to the knowledg of the Gospel Matth. 10. 5. The Apostles in their first sending forth are bid to go first to the lost sheep of the house of Israel c. The Apostles themselves were not all called at once but some sooner some later See Joh. 1. Andrew and Peter were first called then Philip c. Some are called being young as Timothy others not till elder age Some in the former part of their life others not till death as the Theef on the Crosse c. Vse Use See that we are in charity to hope well of such as are yet uncalled living in ignorance and unbelief c. Though they be not yet called or inlightned yet they may belong to Gods Election of grace and may in time to come be called c. They may be Christ's sheep though not as yet gathered into his fold Joh. 10. 16. Other sheep I have c. Therefore we should pray and labour by all means to further the calling and Conversion of such and to gain them to Christ by instruction admonition exhortation c. yea though they be such as have lived long time in ignorance profaness c. Observ 2 Observ 2. It is possible for such as are for the present not only ignorant and uncalled but most profane and wicked of all others and are furthest off from the Kingdom of God to be in time to come effectually called and so become partakers of eternal life before such as have made better shew Such as are the very last and hindmost of all in the outward profession of Christ and consequently seem to be last in the Kingdom of Heaven may come to be first c. Matth. 21. 31. Our Saviour tells the Priests and Elders of the Jews that Publicans and Harlots went before them into the Kingdom of God Examples Zacheus Mary Magdalen c. Use Use