with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
Sicknesse neglecting the means of Physick and yet perswading themselves that God will give them health c. This is a tempting of God to pretend that we rely upon his Providence and yet to use no means whereby to serve his providence for preservation and safety of our Bodies It is also a breach of the sixth Commandement and a degree of murther to neglect the means of preserving our bodies and bodily lives our chief care indeed should be for the Salvation of our Souls yet may we not be careless of the good and safety of our bodies Excessive care of the body is forbidden in the Word of God but not all care thereof So understand that Matth. 6. 25. Mark 3. 10 11 12. For He had healed many c. Octob. 10. 1619. IN the former Verses the Evangelist shewed that a very great multitude of People flocked unto our Saviour Christ being by the Sea of Galilee together with the cause moving them to flock unto him as also a remedy used by him to prevent their thronging of him namely the hearing of the great things which he had done Now in these three next Verses he sheweth more at large the cause both of their great concourse and also of his using that remedy to prevent their thronging of him the Cause was for that he had there wrought many Miracles by reason whereof the People pressed upon him c. Now these Miracles are of two sorts 1. The miraculous curing of many that were Diseased Ver. 10. 2. The powerfull mastering or subduing of the Devils in those that were possessed Ver. 11 12. Touching the former the Evangelist setteth down 1. The miraculous Cures in these words For he had healed many 2. A consequent which followed thereupon The People pressed upon him to touch him as many as had Plagues He had healed many The Evangelist meaneth that he had miraculously cured them without ordinary means onely by his Divine Power for so he used to cure the Diseased either onely by touching them or by speaking the word barely commanding them to be whole as we have heard before Observ Observ Here we see that our Saviour Christ is not onely a Spirituall but also a Bodily Physitian He came into the World not onely to cure the Spirituall Diseases of Mens Souls that is their Sins but also to heal the Sicknesses and Diseases of their Bodies by his Almighty Power Therefore being upon Earth he did not onely forgive Sins and suffer for Man's Redemption but also cure many of their bodily Diseases miraculously a◠we have heard in the former Chapters That which is spoken of God Psal 103. 3. may be applyed to Christ He forgiveth all our Iniquities and healeth all our Diseases both Bodily and Spirituall And it was necessary that our Saviour Christ should miraculously cure the Bodily Diseases of Men whilst he lived on Earth thereby to shew and prove that he was that Person who was appointed and sent of God to take away Men's Sins which are their Spirituall Sicknesses as is shewed Matth. 8. 17. out of the Prophet Esay Vse 1 Vse 1. See then that Christ is an all-sufficient Saviour Able perfectly to save such as come to God by Him as the Apostle speaketh Hebr. 7. 27. He is able to save us both in Soul and Body and to cure the Diseases of both most perfectly and as he is able so he is willing and ready to cure the Faithfull not onely in Soul of their Sins by the merit of his Blood and efficacy of his Spirit but also to cure their Bodily Diseases so far as is good for them And though he be not now on Earth to cure Bodily Diseases miraculously neither must we look for this yet his Power is still as great as ever it was over all Bodily Diseases to cure them without means or with means yea his Power is now rather greater then it was on Earth Use 2 Use 2. Therefore seek to Christ not onely for Spirituall Health though chiefly for that but even for Bodily He is the best Physitian for Soul and Body Though he be not now on Earth and so thou canst not go to him with the feet of thy Body nor speak to him nor touch his Body or Garments as these diseased Persons here mentioned yet go up to Heaven to Him with the feet of thy Heart and Affections and speak to him by thy prayers and touch him and lay hold on his Power and Mercy by Faith do this in all Bodily Sicknesses and Griefs Thou must not neglect other outward helps and means of Physick and the like but above all forget not to seek to Christ Jesus the best Physitian for Soul and Body to blesse the means to thee It followeth Insomuch that they pressed upon Him c. This shews what was one end for which so great a multitude came to Christ at this time even to have their bodily Diseases cured miraculously And it is likely to have been the fault of many that they sought to Him more for the cure of their Bodies than to have their Souls benefited by his Preaching yet no doubt but some also came for this end To touch Him By this it seems they had heard of some that had been before cured by Touching our Saviour Christ's Body or Garments And it is likely that hereupon they had some superstitious conceipt as if the bare touching of him had vertue to heal them whereas all the vertue came from his Person as he was God or from his Godhead and not from his Body or Garments See Mark 5. 30. But yet withall this pressing to touch him doth shew their Faith at least the Faith of some of them that they were perswaded of Christ's Power and Mercy that he was able and willing to cure them if they came unto him So many as had Plagues Or Scourges as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth So he calleth those Disenses of the Body with which they were afflicted to shew the grievousnesse of them and the nature of them that they were sent of God upon them as Scourges and Punishments for sin So much of the Words Observ 1 Observ 1. By example of these pressing upon Christ to be healed of their Bodily Diseases we learn What to do in all Miseries and Afflictions even to seek unto Christ Jesus for help and relief yea to be forward and earnest in seeking to Him pressing unto Him as this People did Thus we should do both in outward and inward afflictions both of Body and Mind 1. In outward and bodily Afflictions as Sickness Pain Poverty Want c. The bestway to find help and ease and relief is to go unto Christ by prayer yea to make haste and to presse unto Him by the earnest prayer of Faith intreating Him to give us strength patience and deliverance in the due time appointed Herein we are to imitate the Diseased People in our Saviour Christ's time who pressed unto Christ to be
Believe in him ver 37. Use 1 Use 1. See then that ignorant people must needs be void of true Faith in Christ because they have no knowledg of him either of his person or of his office as he is Mediator Many have little or no knowledg of these things they scarce know what or who Christ is or what he hath done and suffered for them they have scarce heard or read of these things in the Scriptures How should such believe in him whom they yet know not aright Vse 2 Vse 2. Labour for the true and sound knowledg of Christ as he is revealed in the Word without which there can be no Faith in him See then the absolute necessity of this knowledg of Christ for all that would be saved by him Joh. 17. 3. This is life eternall c. Therefore let us use all good means to attain to the knowledg of Christ and to grow in it that knowing him we may believe in him and that as we grow in knowledg so we may increase in Faith Be diligent in hearing the Doctrine of Christ taught in the publick Ministery and search the Scriptures by private reading for they testify of Christ Joh. 5. 39. Paul accompted all things but loss and as dung for the excellent knowledg of Christ Phil. 3. 8. So let us So much of the occasion of this Womans comming to Christ to touch him Now to speak of her behaviour or Actions in comming behind in the Press to him and touching his Garment Observ 1 Observ 1. In that she being diseased in body and finding no help by all the Physitians she had sought to doth now come and seek to Christ using means to touch him that she might be cured Hence we may learn by her example to seek unto Christ Jesus our Lord as to the best Physitian in all our Diseases whether bodily or Spiritual 1. Touching bodily diseases In them we are not onely to use other means as good Dyet and Physick as we have before heard but we are chiefly to go to Christ by Prayer for Patience and for ease and deliverance and withall to labour by Faith to touch him yea to lay hold on him 2. Touching the Spirituall diseases of our Souls which are our sins In the feeling of these we ought much more to go and seek to Christ by Prayer that we may be healed in Conscience both of the guilt of sin by the merit of his sufferings and obedience and also of the corruption of sin by the power of his Spirit mortifying it so far that it reign not in us And as we are thus to seek to him by Prayer for the healing of these our Spiritual diseases so withall we must strive by the hand of true Faith to touch him yea to lay hold on him that so we may feel vertue to come from him for the curing of our diseased Souls and Consciences To this end we must often remember this that as Christ is the best Physitian for the body so especially for the Soul and Conscience Luke 4. 18. He came to heal the broken hearted So Mark 2. 17. The whole have no need of the Physitian c. I came not to Call the Righteous c. Esay 53. 5. With his stripes we are healed and ver 4. He bare our sicknesses Revel 3. 18. He Professeth himself a Spiritual Physitian to cure the Spiritual blindness of the Laodiceans Vse 1 Vse 1. This condemneth the practice of such who in their bodily or Spirituall sicknesses take wrong courses to find ease and deliverance instead of going to Christ Some in bodily sickness go to Satan the enemy of Christ as they which seek to Wizzards who work by the help of Satan A heathenish practise forbidden to Gods people Deut. 18. 14. Others if their sickness be painfull fall to murmuring and impatient behaviour thinking so to ease themselves whereas on the contrary this is the way to aggravate their pain Others are so wicked as to break forth into cursing and swearing in stead of seeking to Christ for help like those Revel 16. 21. who when the Angells poured out the Vial of God's Judgments upon the World they Blasphemed the name of God but repented not to give him Glory So others in the Spiritual diseases of their Souls feeling their sins to lye heavy upon their Consciences in stead of going to Christ to be healed betake themselves to merry company or sports and recreations so to put away the remembrance of their sins and to stop the mouth of their accusing Consciences But these are miserable comforters and Physitians of no value as Job said of his Friends not able to cure the Spirituall Diseases of the Soul and Conscience Vse 2 Use 2. To exhort and stir us up every one to go to Christ as the best Physitian in all bodily and Spirituall sicknesses especially in the Diseases of our Souls when we feel them distempered and dangerously infected with sin Remember who is the best Soul-Physitian even Christ Jesus Go to him by earnest Prayer and strive by Faith to touch him as this Woman did that thou mayest be healed of the guilt and corruption of sin Look not to be cured by him unless thou go and seek to him by Prayer and touch him by Faith But if thou do this in sincerity of heart know this that he is able and willing to cure thee though thy Spirituall Diseases be dangerous and of long continuance as this Womans bodily disease was Though thou have had an unclean Issue of many sins running upon thee a long time as she had an Issue of bloud for twelve years yet if thou wilt but come to Christ by Prayer to be healed and canst touch him by Faith that is lay hold upon the merit of his death and sufferings and apply the same to thy self thou shalt certainly be healed of thy sins Make haste therefore to him remembring that he calleth all such to him who feel themselves diseased in their Consciences with sin Matth. 11. 28. Go to him and lay open the diseases of thy Soul to him praying him to heal thee both of the guilt of thy sins by the merit of his bloud applyed to thy Conscience and also of the corruption of sin by the powerfull efficacy of his Spirit mortifying it that it reign not in thee c. Observ 2 Observ 2. The Holy Ghost having wrought Faith in the Heart of this Woman by the hearing of Christ's fame this Faith did not lye hid in her heart but shewed it self outwardly by some evident testimonies and effects of it as by causing her to come unto Christ in the Press and to seek to touch him Whence we may learn that where true Faith is in the Heart it will not lye hid or buried there but will shew and manifest it self by outward fruits and effects 1 Thess 1. 3. The Apostle mentioneth the works of Faith Quest Quest By what effects Answ Answ 1. By duties of obedience unto God
chap. 1. 42. See for proof of it Joh. 10. 25. and Matth. 11. 4. Vse 1 Use 1. This confuteth the Jews who at this day continue obstinate in denyal of this that Jesus is the Christ and do expect another to come which shall shew himself to be the true Messiah But this and all the rest of Christ's Miracles are so many Arguments to confute them See then the fearfull obstinacy and blindness which is come on that Nation for their hainous sin in rejecting Christ and in Crucifying him that was and is the Lord of Glory See Rom. 11. 25. Vse 2 Vse 2. This must teach and move us to seek Salvation in and by this Jesus alone and by no other name in Heaven or Earth Act. 4. 12. Doctr. 3 Doctr. 3. As our Saviour being on Earth had power to cure incurable diseases Miraculously that is without ordinary means So he hath still the same power over all bodily diseases to cure them either with or without means whensoever he will Though he be no longer on earth to cure diseases Miraculously yet being now in Heaven he hath as great power as before over the diseases of mens bodies to heal them even without means Vse Vse This may comfort us in time of dangerous sickness though our disease be incurable and such as cannot be healed by means of Physick or by any Art of man yet in this case remember the absolute power of Christ Jesus our Lord who can cure and heal us without means if he see it good for us Where man's help faileth there Christ's help beginneth Seek to him therefore by prayer in this case and rest on him by Faith and he will do that which is for our good Though we are not now to look that Christ should by his absolute power heal us Miraculously without means neither are we to neglect the ordinary means yet this iâ— our comfort that Christ's power is not tyed unto means but is far above them and able to help without them whensoever he pleaseth See before chap. 2. ver 10. Doct. 4 Doctr. 4. Lastly in that our Saviour did by his Divine power Miraculously heal this Woman of her bodily Disease drying up the fountain of her bloudy Issue by this he shewed himself to be such a person as is able to cure and heal the Spiritual diseases of our Souls that is our sinâ— by taking away the guilt of them by the merit of his bloud and by mortifying the corruption of sin in us by his Spirit The same power of Christ which was shewed in his Miraculous curing of bodily diseases is also seen in curing us of our sinâ— whence is that speech of our Saviour before to the Scribes chap. 2. 9. Whether is it easier to say to the sick of the Palsy thy sins are forgiven thee or to say Arise take up thy bed and walk And therefore also Matth. 8. 17. the Evangelist from our Saviour's Miraculous curing of bodily diseases doth gather that he was that person who was foretold by the Prophet Esay 53. 4. That he should bear our Spiritual sicknesses that is our sins and that with his stripes we should be healed that is by the ment of his sufferings our Souls should be healed of the guilt of our sins Use Use Seek then unto Christ Jesus as the onely Spiritual Physitian able to heal us in Soul of our sins if we do but come to him by Faith as this Woman did c. But of this before upon the two former Verses So much of the Miracle it self Now it follows to speak of the amplification of it 1. By the speediness straightway 2. By the certainty She felt in her self c. Observ Observ In that our Saviour did suddenly and instantly cure and stop this Issue of bloud so soon as she touched him This shews the greatness of his Divine power being able in so short a space of time even in a moment to work so great a Miracle So before chap. 1. 31. so soon as he took Peter's Wives Mother by the hand and lift her up immediately the Feaver left her And ver 42. assoon as he said to the Leper I will be thou clean immediately the Leprosy departed from him c. And this shews plainly that this and other like cure wrought by our Saviour were truly Miraculous that is such as were not wrought by any natural helps or means but onely by his Divine power above and beyond the power of nature the reason is because our Saviour wrought these cures suddenly in an instant whereas in such cures of Diseases as are wrought by natural means there is alwayes some competent space of time required for the effecting of them So much of the speediness of the Miracle Now followeth the certainty of it She felt in her body c. Observ 1 Observ 1. In that she did sensibly perceive and feel her self to be cured this teacheth us the truth of this Miracle that it was not a delusion but a work really and truly done above and beyond the power of nature See Joh. 9. 25. Of this see before chap. 2. ver 12. Observ 2 Observ 2. The disease of this woman is here called a Plague or a scourge to teach us that the diseases and sicknesses which are incident to men and womens bodies are fruits of sin and of themselves so many scourges or punishments inflicted on man for sin See this before chap. 3. ver 10. Mark 5. 30 31. And Jesus immediately knowing c. Dec. 17. 1620. NOw the Evangelist setteth down the consequents of this Miracle which are two 1. The manifestation of the Miracle which as yet was known onely to Christ himself and to the Woman cured ver 30 31 32 33. 2. Our Saviour's comforting and incouraging of the woman being stricken with fear and much humbled ver 34. Touching the first the manifestation of the Miracle to the people this is set forth by the means whereby it came to be made known The first means was Christ's enquiry made touching the person which had touched him ver 30. The second was his looking about to see her ver 32. The third was the Womans comming and relating the whole matter unto Christ before the people ver 33. Touching the first means which was Christ's enquiry after the Woman the Evangelist mentioneth 1. The occasion or cause moving Christ to enquire and ask of her viz. The knowledg which he had in himself that vertue was gone out of him 2. The manner of his making enquiry He turned about and asked after her 3. The matter enquired Who had touched his Clothes 4. The impertinent answer of the Disciples to his question or demand not understanding his meaning and therefore seeming to marvail and think strange of his enquiry as appears by the words of their answer ver 31. Thou seest the multitude thronging thee and sayest thou Who touched me Immediately So soon as the woman was made whole and felt her self to be so
crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
John and that which was after administred by Christ's Apostles but only to shew a difference between the Office and Function of John in giving the outward Sacrament and between the Office or work of Christ in giving the Spirit by means of the outward Baptism The words imply not two distinct Baptisms but only two distinct actions or works about and in the same Baptism the one of John washing the Body with Water the other of Christ cleansing the Soul by his Spirit 2. If John's Baptism was onely a preparative to the Baptism of the Apostles and not effectual to work Grace as theirs was then it will follow that John's Baptism was an idle and vain Ceremony and a dead sign void of life and vertue which were most absurd to grant 3. If John's Baptism differed in substance from the Apostles Baptism then it will follow That Christ being baptized of John did not partake in the same Baptism wherewith we are baptized and so consequently that he did not sanctifie our Baptism in his flesh But to leave this absurd collection of the Papists and to come to the matter of Instruction which this Verse affordeth Observ 1 Observ 1. Though Ministers of the Word have power to give the outward Sacraments yet Christ alone by his Spirit makes them effectual to convey grace to the Receivers This is true of both Sacraments Touching Baptism It seems to be confirmed by that place 1 Cor. 3. 6. where Paul saith That himself Planted and Apollo Watered but God gave the Increase Now by Planting some understand the Planting of the Doctrine of the Gospel by Preaching and by Watering the admistring of Baptism and this sense I take it may stand at least the Apostle seems to allude to Baptism To the same purpose is that 1 Cor. 6. 11. Ye are Washed ye are Sanctified ye are justified in the Name of the Lord Jesus and by the Spirit of our God Now in those words the Apostle alludeth to the Sacrament of Baptism and to the washing used there and he sheweth That the outward cleansing of the soul signified by that outward washing is wrought in the name of Christ that is by the power of Christ and by the spirit of God Therefore also Math. 28. ult Our Saviour Christ giving Commission to his Apostles to baptize he doth promise the presence and assistance of his spirit with them unto the World's end thereby to make that outward Sacrament which should be administred by them effectuall to those that should receive it which shews That although Ministers of the Word have this power to give the outward Baptism yet it is Christ himself that by his spirit maketh it effectuall to such as receive it The same is true of the Sacrament which is the Lord's Supper for although the Minister hath power to give the outward Elements of Bread and Wine to the Communicants yet it is Christ alone that can and doth by the inward work of his spirit make the Sacraments effectuall for the nourishing and strengthening of Faith in such as receive it This is also true of preaching the Word The Minister only teacheth the ear only Christ teacheth the heart The Reason of this Doctrine is To conferr or work grace where it was not before is a supernaturall work which is impossible for any Man or Angel to work and is peculiar onely to God himself and to Christ Jesus who is both God and Man Use 1 Vse 1. See then by this That it is not enough for Ministers to administer the outward Sacraments to the People but they must also offer their Prayers unto Christ in behalf of them that He may Joyn the inward work of his Spirit with the outward use of the Sacraments thereby to make them effectuall to work and increase grace in those that receive them And this Duty of praying for our People is to be performed not onely in Publick but in Private on all occasions See the example of Samuel 1 Sam. 12. 23. and of Paul often professing this That he remembred the Churches in his prayers without ceasing Use 2 Vse 2. This must teach us not to rest in the outward work done by the Minister in administring of the Sacraments but labour further to feel the inward operation and working of the Spirit which may make them effectuall to us Seek unto Christ by prayer for his spirit which may Baptize thee inwardly in heart and soul cleansing thee from sin as the water cleanseth thy body â—utwardly What shall it profit thee to be baptized in Body and to â—e unbâ—ptized in Heart and Soul Rom. 2. ult He is a Jew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the Letter Whose praise is not of Men but of God So also in the other Sacrament of the Lord's Supper rest not in the outward action of the Minister giving thee bread and wine to eat and drink but seek to Christ in prayer for his Spirit which may give vertue and efficacy to the outward Sacrament for nourishing and strengthening of thy Faith Observ 2 Observ 2. Johns outward washing with Water is here joyned with Christ's inward Baptizing with the Spirit Yea it is set before it and named in the first place I have baptized you with Water but he shall baptize with the Holy Ghost Hence we may gather that howsoever the outward work done by the Minister in the Sacraments cannot of it self give grace as we have heard Yet ordinarily grace is not wrought without the outward Sacraments therefore we find the outward washing in Baptism joyned with the inward work of the Spirit as Joh. 3. 5. and Tit. 3. 5. to shew that usually Cod doth annex and tye his spirit and grace so far to the outward Baptism that without it he doth not ordinarily give the inward Baptism of his spirit to any He may and doth sometimes extraordinarily work the grace of Regeneration in such as are never Baptized as in those Infants which belong to God's Election and yet dye before they can be baptized but ordinarily it is otherwise Without planting and watering usually nothing groweth c. Use Vse See then that although the outward Sacraments be not sufficient of themselves to work grace they are not to be neglected but to be duly and conscionably used as speciall Ordinances of God to work and increase grace in us We are therefore to submit unto the use of them and not to contemn or neglect them Parents then are here to be admonished to present their Children in due time to Baptism not deferring it too long because ordinarily none are Regenerate but such as are Baptized c. Though John knew his outward Baptizing could do no good without Christ's inward clearsing of the soul by his spirit yet did he not forbear or neglect to Baptize such as came unto him to teach us that we ought not to neglect this Sacrament but to desire it for our Children in due time
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
Blood of Christ that is his bloody Death and Sufferings No laver to purge away the foulnesse of Sin but this blood of Christ which is that Fountain opened for Sin and Uncleannesse Zach. 13. 1. There was no Sacrifice sufficient to appease God's anger and to procure pardon of Sins and God's Favour but the Sacrifice of Christ offering himself to God in his Death and Sufferings This shews the hainousness of Sin how odious and offensive it is to God and how hard to be pardoned and taken away by forgivenesse and for the Sinner to be reconciled to God in that this could never have been done but by the bitter and grievous Sufferings of Christ Sin is easily and soon committed but not easily pardoned and the guilt and punishment taken away but with great difficulty No way in the World to effect it but the Sufferings of Christ the Son of God And he must not onely suffer some or few evils and punishments of Sin for us but many bitter and grievous things he must endure in his Body in his Soul in his good Name c. ut suprà dictum Think of thiâ— all such as make leight of Sin Prov. 14. 9. Fools make a mock at Sin And Prov. 10. 23. It is a sport to a Fool to do mischief Thus do many make but a sport of Swearing Lying filthy Speaking Drunkennesse Sabbath-breaking c. As if it were a leight matter to offend God and provoke his infinite Wrath against us or as if it were a small matter for which Christ the Son of God must Dye and Suffer so many and grievous things as we have heard To sport or dally with sin or to make leight of it what is it else but to vilify Christ's Sufferings and to trample under Feet his precious Blood If it be a small matter to commit sin then was it but a small matter for the Son of God to become Man and in our Nature to Dye and Suffer so great bodily Pains and Griefs so great Reproach and such bitter anguish of Soul arising from sense of God's Wrath. Then also was it a small matter for him to sweat drops of Blood and to cry out My God My God c. But if these were fearfull and grievous things which Christ suffered for Sin and if it were a great and wonderfull things that he who was the Son of God should suffer them then it is no small matter to commit sin but most hainous and grievous before God Take heed therefore of making leight thereof and learn to fear and tremble at the very motions of it arising in our Hearts c. Use 3 Use 3. Seeing Christ was to Suffer and did Suffer so many grievous things for our Sins This serveth to humble us with godly sorrow for our sins and to cause us to mourn and be grieved for the same as being the cause of Christ's Sufferings Have we not cause to mourn for that which was the cause of all those evils and miseries which he suffered for us Labour for this godly sorrow for oursins to have our Hearts broken and humbled with it and that by meditaâ—ion of Christ's bitter Passion which he was to endure and did indure for our sins Zach. 12. 10. It is said That when the Lord shall powre out on the House of David the Spirit of Grace and Supplications they shall look on him whom they have pierced and mourn for him as one mourneth for his onely son c. This Prophecy must be verified of us If we will approve our selves to be members of God's true Church and partakers of the Spirit of Grace promised to it then must we look at Christ whom we have pierced and wounded by our sins and be moved thereby to mourn for our sins with a great measure of godly sorrow yea to be in bitternesse c. To mourn as one mourneth for his onely Son Labour and pray unto God for this godly sorrow and conâ—â—ition of Heart for thy sins by which thou hast offended God let this sorrow exceed all other c. Consider often how many bitter things Christ Jesus thy Saviour was fain to Suffer for thy sins Look often at his bitter Passion by the Eye of Faith that it may break and melt thy Heart into tears of true Repentance Shall Christ Jesus the Son of God be taken and bound as a Malefactor Shall he be whipped buffetted spit upon mocked reviled nailed to the Crosse and suffer Death it self and all for thy sins and wilt not thou grieve for them Shall he sweat drops of Blood for thy sins and wilt not thou shed tears for them Shall they make his Soul heavy to Death and wilt not thou mourn and be in heavinesse for them If it be so it shews great hardnesse of Heart in thee Therefore pray against it and labour to have thy Heart softened with godly sorrow for thy sins by meditation of those many and grievous things which Christ suffered for them c. Use 4 Vse 4. To be matter of endlesse comfort to us against our sins and the fear of God's Wrath and Curse For seeing the end of Christ's Suffering was to satisfie God's Justice for our sins and so to free us from the guilt and punishment of them and consequently to bring us into God's favour Hence it follows That so many of us as are Believers in Christ are by the merit of his Sufferings delivered from the guilt and punishment of our Sins So as now there is no condemnation to us being in Christ Jesus c. Rom. 8. 1. Christ having once Suffered for our Sins the whole Wrath and Curse of God due to rhem there remains no more Curse or Punishment of sin properly for us to Suffer He hath paid the full price of our Sins to God by his Sufferings even to the utmost farthing Therefore God neither can nor will require it of us again Therefore our Saviour being upon the Cross said It is finished to shew That he had accomplished and was immediately by his Death to accomplish all that he was to Suffer for our Sins Great comfort to us That Christ having Suffered so many things as is here said thatis all Curses and Punishments due to our Sins we are by thiâ— means absolutely justified and freed from them we are not only delivered from eternall condemnation but also from all Temporal Afflictions and Miseries of this Life so far as they are Curses and Punishments of Sin properly c. Use 5 Use 5. Seeing our Saviour Christ was content to suffer so many Miseries and Punishments for us This must teach us willingly to Suffer many hard and grievous things in this Life for his sake who hath Suffered so much for us But of this before upon the first words of this Verse Mark 8. 31. And he began to teach them c. July 31. 1625. IN these words our Saviour foretelleth his Disciples of his Passion and Resurrection Touching his Passion the Evangelist setteth down
up and provoking Peter to this rashnesse and presumption and therefore our Saviour might also call him Satan to shew that herein he was an Instrument of Satan being set on work or stirred up by him to give him this pernicious Counsel Observ 1 Observ 1. That good intentions and meanings will not serve to justify or excuse unlawful Actions Peter's intent and meaning was good in rebuking Christ and disswading him from his purpose of Suffering yet for all that our Saviour sharply reproveth his Fact Saul's intention was good in taking upon him to offer Sacrifice in Samuel's absence yet this excuse served him not but he is sharply reproved by Samuel for that Action 1 Sam. 13. 13. Thou hast done foolishly thou hast not kept c. So Chap. 15. ver 21. he pretended a good meaning in himself and the People for the justifying of his Sin in sparing the best of the Amalekites Cattel for Sacrifice yet that excuse served not So Uzzah had a good intention in staying the Ark when the Oxen did shake it yet that excuse him not for notwithstanding his good meaning the Lord smote him with present death for that sin 2 Sam. 6. 7. So those that rashly did publish the Miracles of Christ wrought upon them contrary to his Commandment they might have a good meaning in it yet that excused them not from sin Reason Reason God requires that in all our Actions we do not onely aim at a good end but also have good warrant from his Word for the Action it self we must not follow our good meaning but his Will Deut. 12. 8 32. Rom. 12. 2. Use 1 Use 1. To convince the folly of such as have nothing to plead for excuse of their unlawful and unwarrantable Actions or rash Speecheâ— but their good intention that they meant well and this they think sufficient to justify themselves Here we see the contrary That a good meaning is not enough to justify or make good our Actions further than we have ground and warrant for them out of the Word of God He will not be served with good meanings but by obedience to his Will revealed in his Word This is the Rule we are to walk by and not our own Will purpose or good intention There be many in Hell which had good meaning c. Vse 2 Use 2. For admonition not to rest in good intentions or meaning in our Actions as if this would bear us out in them but first to see that we have good ground from the Word of God for them otherwise we may sin grievously notwithstanding all good meanings We must in every action not onely aim at a right end but withal have a good ground and warrant for the lawfulness of the action it self else it is no action of Faith and so it must needs be a sin Rom. 14. at the last Verse We must not onely mean well but do well that is be sure our Actions be justifiable by the Word of God else we can have no comfort in them though our intention be never so good which shews also how needful it is for every one to have competent Knowledge of the Will of God revealed in his Word for the guiding of us in all the actions of our life and therefore to come duly to hear the Word and to search the Scriptures in private that we may prove what is the good and acceptable Will of God Rom. 12. 2. Mark 8. 33. And when He had turned about c. Sept. 4. 1625. Observ 2 Observ 2. THe duty of such as are in Authority over others and have charge of them not to let them alone in those sins or corruptions which they take notice of to be in them but to admonish and reprove them for the same Our Saviour here taking notice of the sin of Peter his Disciple doth not wink at it but plainly and sharply reprove it in him So at other times when He discerned either him or his other Disciples to be faulty He used to reprove them as we have often heard before See ver 17. hu us capitis So ought all that have Authority and Charge of others Souls to reprove such sins as they take notice of in those of their Charge Especially this concerneth Ministers of the Church not to wink at the sins of their People committed to their Charge but duly to admonish and reprove the same both in their publick Ministery and also in private as occasion is offered Touching our publick Ministery it is one main part of the execution of it to reprove sin in our People Esay 58. 1. Cry aloud c shew my People â—heir Transgression c. 2. Tim. 4. 2. Preach the Word reprove rebuke c. So also in private it is the duty of Ministers to admonish those of their Charge and reprove sin in them Acts 20. 20. Paul at Ephesus taught them not onely in publick but in private from House to House testifying Repentance both to â—ews and Greeks which he could not do without reproving their Sins Now as this Duty concerneth Ministers so also all others that are in place of Government and have Charge of others as Magistrates Parents Masters of Families c. Ephes 6. 4. Parents to bring up Children in admonition of the Lord. So also Masters to reprove sin in their Servants as Elisha did his lying Servant Gehazi 2 King 5. 26. Reas 1 Reas 1. Such as have Charâ—e of others are bound to use all good means to reform sin in those of their Charge Now admonition and reproof duly given is one speciall means sanctified of God to this end Matth. 8. 15. If thy Brother trespasse against thee go and tell him his fault c. If he hear thee thou hast gained thy Brother A means to bring the Offender to sight of his sin and to work remorse and repentance Reas 2 Reas 2. If such as have Charge of others do let them alone in their sins and not admonish them they become accessary to those sins and guilty of the blood of their Souls if they perish in them for want of admonition See Ezek. 3. 18. True not onely of Ministers but of Parents Masters c. who neglect to warn their Children and Servants of sin Use 1 Use 1. To condemn the great neglect of this necessary Duty in many that have Charge of others who are not careful to reprove sin in those of their Charge but let them alone to go on in them without Reformation c. The fault of many Ministers that they do not reprove sin in their People in publick and private but think it enough to instruct them in their Duties as if it were not as necessary a part of their Ministery also to reprove sin c. No marvail if the People living under such Pastors be profane and loose in Life given to swearing drunkennesse profanesse of the Sabbath A main cause hereof iâ— the Minister's neglect to reprove such sins in them How will such
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâ—esty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâ—â—â— 10. 16â—9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much â—s a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâ—sâ—s of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâ—ple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ— house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ— of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ— own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
suddenly or in a moment but some of them by degrees and in tract of time as we heard Chap. 8. Verse 24. Observ 1 Observ 1. An evidence and proof of the Godhead of Christ in that by his bare Word spoken this miraculous Effect was wrought in the Fig-Tree viz. the sudden or speedy withering and drying up of it by the roots contrary to the course of Nature which was also the more strange and the greater Miracle because the Fig-Tree as the Learned write of it is a Tree by Nature very moyst and full of juice therefore it was the more against Nature for it to dry up by the roots so soon upon the Word of Christ This then serves to confirm our faith in the Godhead of Christ even as all the other Miracles of Christ do it being proper to God only to work Miracles contrary to nature by his own proper and immediate power c. But of this often before Observ 2 Observ 2. In that the words of Christ uttered by lively voyce when he was on Earth had such a Divine power accompanying them as did work such miraculous Effects as this sudden drying up of the Fig-Tree hence we may gather the great Power and Efficacy of the written Word of Christ when it is opened and applyed to the consciences of men in the Ministery of it that it is able by the power of Christ and his Spirit accompanying it to work miraculous and wonderfull effects in the hearers viz. to work faith and repentance in them to regenerate and make them new creatures to turn them from darkness to light and from the power of Satan to God Act. 26. 18. In a word it is able to save their souls Jam. 1. 21. Rom. 1. 16. The power of God unto salvation Heb. 4. 12. Quick and powerful sharper then a two-edged sword c. It is the sword of the Spirit to kill sin in us It is able to make our corruptions and sinful lusts to wither and dry up by the roots in us even as the Fig-Tree withered upon the Word of Christ For it is one and the same Divine power of Christ which he manifested by his lively voyce and words uttered in working Miracles while he was on Earth and which he doth still manifest in the Ministery of his Word c. Vse 1 Vse 1. See by this that it is possible for such as are yet most ignorant profane and hardened in their sins to be called and converted by the Ministery of the Word though as yet they do contemn it and profit not by it For there is a Divine power of God and of Christ which accompanyeth the Ministery of the Word which is able to work miraculous effects in the hearts and consciences of men c. yea in such as are most profane and wicked Use 2 Vse 2. Examine our selves every one whether we have truly profited by the Ministery of the Word Know it by this If thou hast felt the Divine power of Christ accompanying it in thy heart to humble thee for thy sins and to work faith and regeneration in thee and to turn and change thy heart c. Observ 3 Observ 3. How easie with Christ to inflict Judgment upon wicked men his enemies yea suddenly to destroy and root them out As easie as to dry up the fig-tree by the roots by his bare Word spoken c. Verse 21. And Peter calling to remembrance c. The second occasion of our Saviour's exhorting his Disciples to stedfasâ—ness of faith viz. Peter's acquainting of our Saviour with the withering of the Fig-Tree which he did in the name of all the Disciples as may appear by our Saviour's answer directed not to Peter only but to them all in the following Verse And this was Peter's usual manner to be most forward in speaking and to speak for himself and all the rest of the Disciples In which respect the Ancient Fathers call him The Mouth of the Apostles Gerard. Harm Calling to remembrance Viz. the words of our Saviour which he had heard him use the day before in cursing the fig-tree No man eat fruit of thee hereafter for ever Verse 14. where also it is said that the Disciples heard those words of our Saviour Master The ordinary Title of honour which the Disciples used to give unto our Saviour Behold A word of Admiration here as it is many times in other places of Scripture for both Peter and the other Disciples did much wonder at the sudden and unexpected withering of the fig-tree Matth. 21. 20. When the Disciples saw it they marvailed saying How soon is the Fig-Tree withered away Though they had seen him work many Miracles as great yet none in this kind therefore they wondred c. And it is probable that this admiration did proceed from some weakness of faith in them or at least from a want of due coâ—sideration of the Divine power of Christ manifested by former Miracles And this is the more likely because our Saviour in the Verse following takes occasion presently upon this their admiration at the Miracle to exhort them to stedfastnesse of faith See before Chap. 6. 51. Vide etiam Gerard. Harm pag. 718. Quest The fig-tree which thou cursedst is withered Quest. Why doth Peter in the name of the rest acquaint our Saviour with the matter and tell him of it Answ Answ Not because he thought him to be ignorant of it but 1. By way of question or doubt desirous to know and to be resolved by him touching the cause of the Miracle and in working so strange and unwonted a Miracle at that time as also to give him occasion to instruct and teach them what use to make of the same Because he had not as yet taught them the end of the Miracle nor what hâ—s purpose was in working of it nor what use he would have them to make of it therefore now Peter gives him occasion to teach and resolve them further in these things 2. By this speaking of the matter to Christ in way of admiration they seem to intimate a desire in themselves to be made partakers of the like gift or power of working Miracles or miraculous Effects such as that of our Saviour's causing the fig-tree to wither This may appear by our Saviour's answer See Matth. 21. 21. In the words explained consider 1. The Occasion of Peter's acquainting our Saviour with the withering of the fig-tree viz. His calling to remembrance the Curse which he had heard our Saviour denounce against it 2. The manner of his speaking to our Saviour 1. Reverently calling him Master 2. By way of admiration at the miraculous withering of the fig-tree implyed by the word Behold 3. The matter it self which he acquainteth our Saviour with viz. the sudden withering of the figg-Tree Of the first Peter calling to remembrance Having before heard our Saviour's words when he cursed the fig-tree and now seeing the miraculous effect which followed he calls to mind what he had heard
1367 1398 The desert of it 1389. 1415. 1417 One sin draws in another 1397. 1428 It is hard to withdraw from the occasions of it 1425. It hardens the heart ibid. It is dangerous to yield unto it 1427 Sin under the pretence of Religion is most hainous 1044 It pollutes us 426 It comes first from the heart 427. 101. 335 Kinds of it 429 Remedies against it 430 All but one are pardonable 131 Sin against the Holy Ghost described 173. distinguished from other sins 173. Its properties 174. Remedies against it 175. Sins that come near it 175 No Calling secures us from sin 1232 Deceitfulness of it 1256 It turns God 's blessings into curses 1264 God brings good out of it 1392 Power of it 1469 Sincerity 751 When affections are sincere 208. 332. 342. 991. 1004 Singing 1284. 1285 Sinners They are freely called 109 They should be thankeful for their Call 112 They are like siâ—k persons 115 They have need of repentance 117 They cannot repent of themselves ibid. Slander Believers must undergo it 164 It should be confuted 165. 166 Sleep Death is a sleep 291 It is a sin to sleep at Duty 1337 It is a hinderance at Duty 1352 Slothfulness It is a natural infirmity 1333 Society 1520 The society of the Wicked is dangerous 981. 982. 1393. 1395. The society of the Wicked is an occasion of Sin 1394 No society is without wicked persons 1232. 1357 The society with Saints proves not one to be such 1232 The benefit of it 308. 1244 Solitariness It gives advantage to temptation 37 The danger of it 251 Sorrow It should be joyned with anger against sin 138 We should be sorry for the sins of others 474. 1255. 1413 Sorrow for sin is joyned with Faith 631 632 Sorrow of Christ. 1251. 1308. 1309 Sorrow for Sin 1314. 1318. 1439. 1440 It is the effect of sin 1313 Comfort against it 1314 Godly Sorrow 48. 1439 When it is excessive for the Dead it is profane 290 Soul The greatness of the loss of it 548. 549. 550 When it is once lost it cannot be recovered 551 The grievousness of its afflictions 1532 Immortality of it 1544 Speech Ironical speeches are lawful 1354 It is like the thoughts 1215 Spirit The spirit of God will not yield to errour 1297 Spiritual things Spiritual things are difficulty discerned 579 States There are but two after this Life 1642 Strife The wicked propagate it 120 Evil of it 1498 Motives to avoid it 1499 Helps against it ibid. Submission Helps to it 1331 Sufferings 1487. 1488. 1512 Sufferings for Christ 769 Sufferings for Christ shall be rewarded 770. 771. 772 Sun It shall be darkned at Christ 's second comming 1143 Superstition It is unprofitable 401 It makes wisemen become foolish 394 It addicts men to the practices of their Ancestors 395 It is joyned with contempt of God 's Word 402 It multiplies humane Traditions 403. 404 We are prone to it 1454 T. Teachableness IT is a step to Faith 1015 Teachers Corrupt Teachers must be shun'd 1334. 1062. 1127 Christ is the chief Teacher 507. 591 All ought to hear Christ 's teaching 588 False Teachers come without a Call 1066 They pretend the Name of Christ ibid. We should not wonder at false Teachers 1067 Preservatives against the insinuations of false Teachers 1127 Teaching 417 Temperance 362 Rules for Diet. 22. 125 Temple Why the Temple of Jerusalem was destroyed 1057 Temptations 38. 1348. 1427 The Devil fits them to the time 1129 The best are not exempted from them 1342 The best are sometimes overcome with them 1342. 1343 Prayer is a preservative against them 1340. 1341 Watchfulness is a preservative against them ibid. It is a sin to tempt God 473 God only can preserve us from them 1341 Motives to resist them 1343 We are naturally unable to resist them 1344. 1348 They prevail if God leave us 1419 We shall meet with them in God 's Service 36 They come to God 's Children by the providence of God ibid. They are useful to God 's Children 37 Solitariness gives advantage to them ibid. They are not sins in those that are tempted unless they are yielded unto 39. 40 Thankfulness It is a Duty 76. 91 Thanksgiving 350. 1284 It is due to God 810 Motives to it ibid. We should ascribe all good to God 266. 284 Naturally we are backward in it 283 It is two-fold 284 Thankefulness to Christ. 1206 How to express it ibid. Thanksgiving is to be used before and after meat 1285 It is due to Parents 410 Theft Kinds of it 432 Remedies against it 432 Thoughts The speech is like them 1215 Remedies against such as are sinful 429 Threatnings The threatnings of Christ shall be fulfilled 1170 Time The disposing of it is in God 's hand 1115 We should seek God to order it well 1116 It should be well imployed 470 Tongue God over-rules it 943 Traditions Superstition multiplies them 403. 404 Transubstantiation 1272. 1277 Treachery The Treachery of Friends is worst 1263 Tribute Why it shald be paid 949 Trinity 32. 33. 911. 560. 1023. 1028. 1324. 1325 Troubled When we are overmuch troubled 1070 Remedies against it 1070 Why we should not be troubled 1071 1072 Troubles God warns his Church of them 1076. 1119 The Church is sometimes in them 1121. 1126 We should be prepared for them 1071. 1072 They are Tryals of God 's People 1114 The Circumstance of Time agaravates them 1115 The continuance of them is grievous 1122 God shortens them for the sake of his Elect. 1125 Truth It is not to be uttered at all times 90. 552 When it should be concealed 593 It should be defended 610. 1447 It is three-fold 941 It must be boldly confest 1006. 1406 It is to be professed in time and season 500 It may be confirmed by vehement asseverations 561 Motives to professe it before men 1406 The power of pressing it is the Gift of God 1092 V. Vain-glory. IT should not be sought 495 Visit It is a good expression of love 176 Unbelief All are naturally Vnbelievers 10 The danger of it 615. 618. 619. 1643. 1644 It robbs us of the benefits of Christ 305 Unction 322 Whether it was alwayes successeful to the sick 323 The Unction of the Apostles differs from the Unction of the Papists ibid. Unity It is no sure Note of the true Church 141 Vows Vide Oaths W. Want SVch as seek Heaven shall not want earthly things 367 The reason of it 628 War It is a token of God 's Wrath. 1068. 1105 Christians should not be dismayed at it 1070 It is a sign of Christ 's comming 1072 The terrour of it 1109 Washings The washings of the Pharisees 393 Watchfulness 1179. 1186. 1177. 1200. 1338 Weakness is a motive to it 1344 Necessity of it 1178. 1197. 1339 Rules concerning it 1178 Motives to it 1180 Helps to it ibid. It is a means to prepare us for Christ 's comming 1181 It is a help to prayer 1339 It is a preservative against temptation 1340.
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
Nature of sin which makes the Devil such a foul and unclean Spirit called filthynesse 2 Cor. 7. 1. It defileth Soul and Body it makes men like Sathan yea very Devils in carnate as Judas Joh. 6. penult How then should we hate and avoid all sin yea tremble at the motions of it arising in our Hearts and how carefull should we be not to defile our selves with the practise of it Use 3 Use 3. It must teach us to a abhorr all fellowship and communion with Satan to have nothing to do with that unclean Spirit lest he pollute us with the contagion of his own filthinesse Object Object God forbid we should have any dealings with the Devil we are far from it Answ Answ Whatsoever thou sayest or thinkest yet if thou hearken to his perswasions or be delighted with his wicked suggestions or dost yield to them then the truth is thou hast fellowship and dealings with the Devil though he do not appear to thee in bodily shape Learn then above all to detest his wicked motions and to resist them and cast them out of thy mind at rhe very first offering of them desiring of God to give thee grace so to do Jam. 4. 7. Resist the Devil and he will fly c. Eph. 4. 27. Give not place to the Devil do not parley with him as Eve did least thou be taken as she was Beware of having the least dealings with that unclean Spirit least he infect thee with his filthiness We would not come near one that hath a Plague-sore upon him much less entertain him in our House or lodge him there How much less should we come near the Devil that foul Spirit or suffer him to enter into our hearts and lodge there c So much of the first thing by which the Person upon whom this miracle was wrought is described his present afflicted estate in that he was possessed with an unclean Spirit Now followeth the second which is the place where this party now was In their Synagogue Viz. at Capernaum where our Saviour now was and Preached there See before Ver. 21. Quest Quest How came this possessed Man thither at this time Answ Answ It may be he was brought thither by his Friends to the end he might there be cured by our Saviour as we read the like hath bin done by others at other times as Ver. 32. and Matth. 4. 24. But I rather incline to their Judgment who think that the Devil in this man was now forced by the secret divine power of Christ to come in the person of this man to the Synagogue and there to present himself before our Saviour Compare Mark 5. 6. with this Place No doubt but the Devil came to this place unwillingly and was unwilling also that this man whose body he possessed should come to the Synagogue to hear our Saviour's Doctrine or to be healed by Him yet our Saviour by his secret power forceth him to come that he might take occasion to work his miracle of dispossessing him in that publick place Observ Observ Christ hath absolute Power over the Devils or wicked Spirits of Hell He can rule and over-rule them as he pleaseth and force them to do that which they are most unwilling to do in obedience to him as here he forced the wicked Spirit which was in this man sore against his will to come to the Synagogue in Capernaum there to present himself to Christ that he might be dispossessed by him At other times our Saviour shewed his power over the winds and Sea c. Now over the Devil himself a most powerfull Creature yet forced to yield to the Power of Christ in coming now to the Synagogue c. Our Saviour did now as it were put his hook into the jawes of this Leviathan and drew him by force whither he pleased which was as great a matter or greater rather as a learned Interpreter upon this place saies than if a Fisher with a small fishing-line should pull a great Whale out of the Sea c. But of this power of Christ over the Gospel there will be occasion to speak more afterward I proceed now to the third particular to be considered in the words of the Text viz. The carriage or behaviour of the party possessed or rather of the Devil in him when he came to our Saviour This carriage of the Devil in the possessed party is expressed in two things 1. In his crying out 2. In those words which he spake to our Saviour Ver. 24. Touching the first He cryed out Viz. The Devil in the man Possessed As Gen. 3. 1. the Serpent is said to speak to Eve when it was the Devil in the Serpent Quest Quest What moved the Devil now to cry out Answ Answ The apprehension of the Divine Power of Christ who was now about to dispossesse and cast him out of his Hold. This no doubt did strike terror into this wicked Spirit and so much the Words following do shew Observ Observ This greatnesse of the Power of Christ the Son of God is terrible to the Devils themselves whensoever Christ doth put forth his Power against them and make them feel it It was terrible to them even while our Saviour lived on Earth in the state of Humiliation as here we see and in many other places of the Evangelists how the wicked Spirits in such as were possessed did tremble at the Power of Christ as soon as they did but begin to feel it when he was about to cast them out This made them to intreat so much that he would not torment them as Mark 5. 7. and Luke 8. 28. Much more is the Power of Christ now terrible to the Devils when he is exalted to the right hand of God in Heaven Jam. 2. 19. As they do believe the Divine Power of Christ so they tremble at it But most terrible of all shall his Power be to them at the last day c. Use Use If the Power of Christ be so terrible to the Devils and wicked Spirits then much more to wicked men who are weaker then the Devils whensoever Christ shall but begin to shew his Power against them in punishing them for their sins especially at the last day when he shall come in flaming fire to render Vengeance to them The apprehension of Christ's power joyned with his wrath against them shall then force them to cry out to the Mountains to cover them c. Rev. 6. The consideration of this should now move such wicked ones who have hitherto bin enemies to Christ and of his Church to turn to him by true Repentance and to submit themselves unto him Psal 1. Even Kings and Rulers are admonished so to do Now follow the words which the Devil in this party possessed did utter to our Saviour Ver. 24. Let us alone c. Here observe in General That the Devil by God's permission hath Power not onely to enter into the bodies of men and to hold possession of them
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
them unclean or unholy for the use of them See Col. 2. 16. and Rom. 14. So much of the Point of Doctrine propounded and avouched by our Saviour That whatsoever Meat or Drink from without entreth c. Now follows the Proof hereof Ver. 19. Because it entereth not into his heart c. In which words he proveth That Meat entring into the Body cannot defile a man by a reason taken from the place whither Meat which is eaten goeth which is shewed 1. Negatively whither it goes not It enters not to the heart 2. Affirmatively whither it doth go 1. Into the Belly 2. From thence to the Draught which is also amplyfied by the end or use for which this passage of Meat from the Belly to the Draught serveth viz. for the purging of the Meats themselves The reason stands thus That which goeth not to the proper place or seat of spirituall uncleanness which is the Heart that cannot make a man spiritually unclean But Meat eaten doth not go to the Heart c. but into the Belly c. Therefore it cannot defile the person before God It entreth not into his Heart By Heart understand the whole inner man which is sometime called the Soul or Spirit of man comprehending in a large sense all the principall faculties of the Soul as the Mind Will Affections and Conscience See 1 Pet. 3. 4. It entreth not That is it doth not reach or extend to the defiling of the inner-man Quest But into the Belly c. Quest How is it said That all Meat entring into the Body goeth into the Belly and from thence into the Draught seeing part of it doth not come into the Belly but being perfitly digested it doth turn to good Blood and to the nourishment of the whole Body as Physitians teach Answ Answ Our Saviour speaks not of the whole matter and substance of Meat received into the Body but of that part onely which being impurer than the rest is by the naturall heat of the stomack and liver separated from the rest as unfit for nourishment And this impure gross and superfluous part of Meat eaten is said here To go into the Belly and so into the Draught that is into the place of Excrements Purging all Meats This is added to shew to what end the Body doth naturally expell the Superfluities and Excrements which come of Meat viz. That by this means all Meats eaten may be purged that is the impure and gross part of them may be separated from the rest and conveyed out of the Body that so the Body may not be annoyed or defiled therewith And this makes the more plainly for confutation of the Pharisees who thought that Meats eaten with unwashen hands did defile men Against this our Saviour here affirmeth That whatsoever uncleanness is in Meats it doth not stay in a man but is purged out by the Draught and therefore cannot defile the person q. d. That which stayes not in a man doth not defile him But meat eaten stayes not c. Ergo c. So much of the sense of the words Now to gather some Instructions from them Observ Observ In that our Saviour brings this reason to prove that Meats do not defile a man because they reach not the heart or inner-man Hence we may gather That nothing defiles the person or makes him loathsome or odious before God but that which defileth the inner-man the Heart Mind and Conscience c. Reas 1 Reas 1. Nothing defileth the person before God but sin this onely makes a man loathsome and unclean in God's sight For He is of purer eyes then to behold sin c. Hab. 1. 13. Now all sin is originally seated in the heart and inner-man that is the Root and Fountain whence it springeth and proceedeth and floweth forth to the outward man as we shall see more fully afterward Sin doth first and principally defile the Heart and Soul of Man c. Reas 2 Reas 2. God looketh chiefly at the Heart and Inner-man and as that is affected and disposed so he accounteth of the whole person If the Heart be pure and upright before him if the Conscience be purged from the guilt and corruption of sin that it raign not then God accepts the person in Christ as holy and pure As on the contrary if the Heart be unclean God abhorreth the Person as unclean c. Object Object Then it may seem lawfull to defile the Body with sin so that the Heart be kept pure Answ Answ The Heart cannot be pure if the Body be defiled with sin For 1. All corruption of Sin cometh first from the Heart 2. Such Sins as are practised with the Body do bring the guilt of sin upon the Conscience and so defile the Inner-man Use 1 Vse 1. See how carefull we should be to keep our Hearts from the defilements of Sin that no wicked lust may raign there that no root of bitterness spring up in our Hearts to defile us then we shall keep our Persons holy and pure before God though not perfectly yet so far as is possible in this Life and so as God in Christ will accept and accompt us as holy and pure before him Remember then the Counsell of Solomon Prov. 4. 23. Keep thy Heart with all diligence c. Use 2 Vse 2. Comfort to such as are carefull thus to keep their Hearts and Spirits pure and upright before God free from the Dominion of Sin and wicked Lusts Outward uncleannesse cannot make them loathsome or odious to God though they should be infected and polluted with never so loathsome Diseases in the Body c. Mark 7. 19. Because it entreth not into his Heart but into the Belly and goeth out into the Draught purging all April 28. 1622. Meats OBserv 2. See here one reason why the use of such outward things as are in themselves unlawfull or indifferent cannot defile a Man or make him loathsome before God The reason is because such things do not in their use reach or extend to the inner-man they touch not the Heart and Conscience much lesse defile the same and therefore cannot defile the person before God Vse 1 Vse 1. See then that it is a weakness of Judgment in any to make scruple of conscience touching the use of outward things being lawfull and indifferent in their own nature as if the bare use of them could defile a man before God which cannot be seeing they reach not to the inner-man but onely to the body Indeed the abuse of them toucheth and defileth the inner-man as well as the outward and therefore we ought to make conscience of that but not to fear or shun the use of them altogether Use 2 Use 2. Take heed of condemning any as wicked or profane before God onely for the using of such Meats and such Drinks Apparrel c. I say for the using of them so it be in lawfull manner or measure c. for otherwise if any abuse them to
Grace and for encrease of it in our hearts and to shew it forth in all our carriage that so we may hereby approve our Faith Col. 3. 12. As the Elect of God put on humblenesse of mind c. 1 Pet. 5. 5. Be Cloathed with Humility A most singular Ornament to the Soul of a Christian more beautifying it than the richest Garments do the Body c. Helps for the attaining of this Grace and for increase of it 1. Pray unto God to work and increase it in us Daily it is a Fruit of his sanctifying Spirit c. 2. Come duly to the Ministery of the Word which is powerfull to cast down imaginations and every high thing c. 2 Cor. 10. 4. 3. Labour more and more for true sense of our own Sins and Corruptions that this may beat down proud thoughts in us c. 4. Consider what excellent Promises are made to the Humble Psal 25. God will teach them and guide them in his wayes 1 Pet. 5. and Jam. 4. God giveth Grace to such Esay 57. 15. The Lord dwelleth with such Esay 66. 2. To him will I look that is poor and of a contrite Spirit c. Look at the example of Christ himself the most perfect pattern of all true Humility expressing it in all his Carriage Matth. 11. So much of the first part of her reply to Christ Now followeth the second in these words Yet the Doggs under the Table c. The sense and meaning of them is sufficiently cleared before I come therefore to such Instructions as may arise from them Observ 1 Observ 1. In that this Woman doth not give over her sute to Christ but is more importunate with Him though He refused at first to hear her and delayed to grant her Request yea made shew as if he would never grant it Hence learn What is to be done of us when God delayeth to hear our prayers that is to grant our sutes and supplications made unto Him in our Necessities or Distresses we must not thereupon give over or faint in prayer but be rather stirred up to perseverance and greater fervency in prayer earnestly solliciting the Lord still and giving Him no rest till He hear us As Jacob wrestling with the Lord Gen. 32. 26. would not let Him go till He blessed him So should not we let the Lord go as it were but keep fast hold on Him by Faith in prayer till he hear us and give us that we ask Herein we are to imitate that importunate widdow Luke 18. who never left solliciting the unjust Judge till he granted her sute Therefore Ver. 1. our Saviour taught that Parable to the end That we should not faint in prayer We are also herein to imitate that importunate Friend Luke 11. 8. who would take no denyall of his Friend in his necessity In like manner should we follow the Lord constantly and earnestly with our Prayers for supply of our necessities and for obtaining of all good things needfull and for removall of evils not fainting or growing weary of praying to him when he delayes to hear us but the more he seems to stop his ears against us and to shut out our prayers the lowder must we cry unto Him the more He seems to shut and barr up the Doors of mercy against us the harder should we knock that he may open to us the more he seems to flye from us the more should we follow him c. This is a holy kind of boldness very pleasing to God He loveth such importunate Suters he is not like unto some great Persons which will not endure to be urged with Sutes but he desireth and liketh best of such are most instant with him in prayer And this is one end as we have heard before why he doth not hear at first but often seemeth deaf to our prayers and delayeth long to grant our Sutes that he may by this delay stirr us up to be the more earnest and importunate with him Vse Vse To reprove the weakness of such as are ready to faint in prayer and to give over seeking to Him casting away all hope of obtaining their desires because he delayeth to hear them But this is for want of Faith to defend and wait on God c. Observ 2 Observ 2. In that the Faith of this Woman was exercised with many and great Tryalls and Afflictions at once which might have discouraged her if she had not been sound in Faith and yet we see she is not discouraged neither doth her Faith fail but holdeth out against all tryalls and discouragements Hence gather That true Faith though it may be greatly tryed and exercised with many and great temptations and afflictions yet it cannot be utterly vanquished and overcome of those temptations but will hold out in all tryalls and against all discouragements and labour to overcome them till at length it get the upper hand The Faith of true Believers may indeed be dangerously shaken by tryals and temptations but not utterly overturned or wholly vanquished that is the Power and Life of it cannot be abolished or extinguished in them by the greatest assaults and temptations that can be raised against them The sensible working of Faith may also be hindred in them for a time but not wholly and altogether Luke 22. 31. Simon Simon Satan hath desired you to sift you as Wheat But I have prayed for thee that thy Faithfail not Hebr. 11. 33. The Apostle mentioneth sundry whose Faith was greatly tryed and exercised with grievous afflictions and distresses yet could not be vanquished by those Afflictions but on the contrary by the power and strength of Faith they overcame all those grievous Tryalls Jacob's Faith was wonderfully Tryed and Assaulted when the Lord himself did wrestle with him yet it was not vanquished but by it at length he prevailed with God and obtained a Blessing from him Hos 12. 3. By his strength that is by strength of his Faith he had power with God c. So the Faith of Job David c. Reason Reason As true Faith is first wrought in the Heart of Believers by the Spirit of God so it is ever after preserved in them by the Almighty power of God strengthening them to persevere in it See 1 Pet. 1. 5. Use 1 Vse 1. See a difference between the true saving Faith of God's Elect and that counterfeit temporary Faith of Hypocrites This may be and is extinguished in time of Tryall and Temptation as appeareth Luke 8. 13. Not so the Faith of true Believers no Temptations no Afflictions can abolish or extinguish it or cause it to fail c. Vse 2 Vse 2. Singular comfort to true Believers against all Tryalls and Oppositions with which they and their Faith may or can be assaulted whether outward Troubles and Afflictions or inward Temptations of Satan or wrestling with God Himself None of all these shall ever be able to vanquish their Faith that is wholly to extinguish the Life of
what is to be done of such as are Chastised of God in their Bodies with such Diseases and Infimities as deprivation or losse of their outward senses as Hearing Sight c. or of Speech c. Learn to be humbled for their Sins and to repent and turn unto God seeking pardon and peace in Christ that so by this means either the Lord may be moved to restore their Bodies again to health and soundness or to sanctifie unto them all such infirmities and miseries that they may turn to their Good and that they may have true comfort in them c. So David Psal 32. 38. Use 4 Use 4. Beware of abusing our bodily senses or any part of our Body to Sin lest God take it from us or the use of it c. Better to want Ears or Tongues than to abuse them c. Observ 2 Observ 2. From the bodily misery of this party which was thus stricken by the Hand of God with Deafness and a kind of Dumbness or difficulty of Speech We may take occasion to meditate of the Spirituall misery of our Souls by Nature without Christ and without the sanctifying Grace of his Spirit For as it was with this man in respect of his bodily sense or Hearing and use of Speech that he was deprived thereof So it is with every one of us by Nature in respect of our Souls that we are spiritually Deaf that is unfit and unable to hear the Voice of God and of his Word as we ought speaking unto us in the ministry of it unfit also to hear and obey the Voice of God's Spirit speaking inwardly to our Hearts and Consciences and stirring up good and holy motions there So also we are by Nature spiritually dumb having an impediment in our Speech yea stark dumb when we should either speak of spiritual and heavenly matters to the edifying of others or when we should speak to God in Prayer and Thanksgiving Labour to see this our spiritual Deafness and Dumbness by Nature in spiritual and heavenly matters and to be humbled for it that whereas we have ears quick enough and open enough to hear all other matters of the World yet we are deaf to hear spiritual matters as the Doctrine of God's holy Word and not onely naturally deaf and dull to hear such things but many also are wilfully deaf like the Adder stopping her ears against the voice of the Charmer And so whereas our tongues are quick and nimble to talk of earthly matters we are tongue-tyed and dumb when we should speak to God in Prayer or speak unto others for Edification So much of the outward misery of this party which moved his friends to shew mercy towards him Now follow the works of mercy and love which they performed unto him and for him 1. They brought him to Christ to be cured 2. They beseech Christ to put his hands upon him that is to heal or cure him of his deafness and dumbness by putting his hands upon him The outward gesture of putting hands upon him which was often used by our Saviour at other times in working miraculous cures is here put for the miraculous cure it self But they bewray in themselves some weakness of Faith in that they seem to limit the power of Christ to this gesture of imposing hands upon the deaf man as if he could not otherwise cure him whereas that Centurion Mat. 8. believed that if he did but speak the word c. Observ Observ It is the duty of Christians to be moved with compassion and pity toward such as are in outward affliction or misery as bodily sickness pain deafness dumbness blindness lameness poverty c. and not only to be inwardly moved with compassion toward such but also to shew mercy by the fruits and effects of it toward them by helping relieving and comforting them and doing them all good that may be Job 6. 14. To him that is afflicted pity should be shewed of his friend Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom that is from above is full of Mercy and good fruits not onely of Mercy but of the fruits of Mercy Job 29. 15. He was eyes to the blind and feet to the lame and Paul saith Who is weak and I am not weak 2 Cor. 11. 29. And at the last day the Elect shall be commended and rewarded of Christ for shewing mercy to him that is to his faithful Members in their bodily afflictions and miseries for feeding them being hungry for giving drink to them being thirsty for visiting and comforting them in Prison and Sickness Reasons Reasons 1. We profess to be fellow-Members of Christ's body which is the true Church and People of God therefore as in the natural body there is a fellow-feeling in all the Members toward each other and one is ready to help and relieve another being pained or distressed or weak so must it be among the Members of the Church c. See 1 Cor. 12. 25. 2. We our selves are likewise in the body and therefore subject to like Infirmities Diseases Miseries Therefore as we would have others pity and shew mercy to us so should we c. Heb. 13. 3. Remember them which suffer Adversity as being your selves in the body Use 1 Use 1. To condemn such as are not affected with any fellow-feeling of the outward bodily miseries of others So long as themselves are well in outward health ease and in soundness of body having the use of their senses lims c. they regard not how it is with others though they see and hear of others that are in sickness and pain or which are stricken with loss of lims or loss of senses c. they take it not at all to heart they are not moved with pity towards them so hard-hearted they are no more moved with grief for others bodily miseries nor with compassion on them than if they did not at all concern them Amos 6. 1 6. A wo denounced against such as lived at ease and in pleasure and were not grieved for the affliction of Joseph It was one sin of the Heathen to be unmercifull Rom. 1. 3. A sign that such are no lively Members of Christ's Body the Church because they are not touched with compassion of the miseries of their fellow-Members Again this convinceth such as profess Mercy and Pity in words toward such as are in bodily miseries but shew it not by fruits of Mercy by relieving comforting praying for them c. This is barren and fruitless Mercy like that mentioned Jam. 2. 16. Remember Jam. 2. 13. He shall have Judgment without mercy that hath shewed no mercy Vse 2 Use 2. See how great is the sin of those that instead of pitying and shewing mercy to such as are in outward affliction and misery do rather shew cruelty adding affliction to their affliction Such are they who by their undiscreet carriage do vex and grieve the minds of the afflicted and so add
sorrow to such as are already afflicted In this Job's friends were faulty and Phil. 1. 16. Paul's Enemies Such also as when they see others stricken with loss of senses or limms with Deafness Blindness Lameness c. in stead of pittying and comforting them do not stick to deride and scoff at them and otherwise to abuse them a Sin condemned expresly by the Law of God Levit. 19. 14. Thou shalt not curse the deaf nor put a stumbling-block before the blind Deut. 27. 18. Such also as oppress the poor grinding their faces c. Use 3 Use 3. To move and stir us up to shew mercy and pity toward such as are in outward affliction as fellow-Members of Christ's Body the Church we must shew compassion upon others when the hand of God is upon them either in their bodies by Sickness Pain Deafness Dumbness Blindness c. or in their outward estate by Poverty and Want We must pity them in heart and not onely so but shew mercy on them by fruits of Love and Mercy being ready to help comfort pray for them c. Cast not off others in their Afflictions when there is most need of help Prov. 17. 17. Remember thou thy self art also in the body and liable to the same or like miseries therefore as thou would'st find mercy so shew it to others Col. 3. 12. As the Elect of God put on bowels of mercy c. Luke 6. 36. Be mercifull as your heavenly Father is mercifull It is a special evidence and mark of a Child of God to be of a merciful nature and disposition toward such as are in misery c. Oh therefore labour for it and put upon us the miseries of our Brethren and Sisters set our selves in their room c. even then when our selves are in health ease prosperity This is hard to flesh and blood Use 4 Use 4. How much more ought we to pity and shew mercy to such as are in spiritual miseries as those whose Souls and Consciences are diseased with sin and sinful lusts as Unbelief Hardness of heart Pride Covetousness c. Such also as are spiritually deaf and unfit to hear the Voice of God sounding in the Ministry of his Word spiritually dumb or tongue-tyed not able to speak to God in Prayer spiritually blind c. spiritually poor c. Oh pity such and shew mercy on them in these fearful spiritual miseries be ready to help them out of them by Christian Admonition Instruction Comfort Prayer c. It followeth And they beseech him c. Observ Observ One special work of mercy and love which we owe to such as are in misery and affliction is To seek to God and unto Christ by prayer for them commending their case to God desiring the Lord to sanctify their Afflictions to them to give them comfort patience and deliverance in due time c. This we are to do in all miseries of others whether corporal or spiritual 2. In bodily miseries as Sickness Pain c. Jam. 5. In sickness acknowledge your faults one to another and pray one for another David did this for his Enemies Psal 35. 13. When they were sick I humbled my Soul with Fasting and my Prayer was turned into my own bosom How much more should we do it for our Friends Neighbours c. especially for such as we are tyed to by special bond of Nature Duty Acquaintance c. Hebr. 13. 3. Remember such as are afflicted c. that is by Prayer Matth. 8. the Centurion came and besought Christ to heal his sick Servant So Jairus sought to him instantly for his Daughter being at Point of Death Mark 5. 2. In spirituall miseries of others yea in these chiefly and principally When we hear and know of such as are in inward distress of Conscience or have sick Souls diseased with Sin or are spiritually deaf dumb blind c. we are to remember such in our sutes to God Vse Reproof of such as neglect or forget to perform this Christian Duty of Prayer for such as are in misery and affliction Some can give their friends good counsel and advice for their bodies and outward estate when they are in bodily sickness pain c. but they either forget or neglect to go unto God in Prayer for them which is the best and most necessary of all Duties of Love and Mercy to be performed for our friends in affliction Others use nothing but a few formal words of Prayer for such as are in misery and distress as God help them God comfort them c. but never send up to God any feeling affectionate Prayer for them c. others are so far from performing this Work of Mercy for such as are in distress that they know not how to perform it either for themselvs or others in any good manner Mark 7. 33 24. And He took him aside from the multitude and put his fingers into his Ears and He spit and Aug. 11. 1622. touched his tongue And looking up to Heaven He sighed and saith unto him Ephphata that is Be opened OF the occasions of this Miracle of Christ I have spoken Now followeth the Manner and Order of his working it Concerning which two things are set down 1. His preparation to the working of it He took him aside from the multitude 2. His behaviour at the time of working it consisting 1. In certain Actions and Gestures which he used 1. Putting his fingers into his Ears 2. Spitting and touching his tongue with the Spittle 3. Looking up to Heaven 4. Sighing 2. In the word which he added unto the foresaid Actions and Gestures having so put his fingers into his Ears c. He said unto him Ephphata that is Be opened Touching the first of these viz. his taking the deaf man aside from the multitude it may be demanded why or for what cause he did thus Answ 1. To avoid all shew of Ambition and Vain-glory to shew that he sought not his own Glory but the Glory of God in working this Miracle 2. That he might not be hindered by the throng of the multitude in the orderly working of the Miracle Observ 1 Observ 1. In performance of all good works and duties we ought to take heed of ambitious desire of our own Vain-glory yea we should be far from the very shew and appearance of it See this before observed Chap. 5. Ver. 37. Observ 2 Observ 2. When we go about the performance of weighty and serious good duties we should withdraw our selves from hinderances and impediments See also for this Chap. 5. 37. So much of Christ's preparation used before he wrought the Miracle Now follow the Actions and Gestures used in working the same or immediately before the working of it The two first I will speak of and handle joyntly together viz. the actions of putting his fingers into his Ears and of spitting and touching his tongue Quest Quest Why did our Saviour use these seeing his bare Word and Power was
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
Providence Justice Mercy c. This will keep us from tempting him c. Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 13. 1622. VVEE have before heard of the Pharisees practise in coming to Christ and questioning with him about his Person and Calling and seeking of him a Sign from Heaven that is some new and extraordinary Miracle to be wrought by him in which the divine Power of God might be manifested as it were immediately from Heaven Now followeth our Saviour's Answer made to their Request or Petition Ver. 12. together with the Consequents of it Ver. 13. Touching the Answer made by our Saviour the Evangelist setteth down two things 1. The preparation unto it in the speciall Gesture used by our Saviour He sighed deeply in his Spirit 2. The matter of the Answer consisting of two parts 1. A reproof of them for seeking a Sign in these words Why doth this Generation seek a Sign 2. An absolute denyall of their Sute refusing to work such a Miracle as they requested in these words Verily I say unto you There shall no sign be given c. First of the preparation to his Answer Where consider three things 1. The Gesture or Action He sighed 2. The manner of his Sighing 1. In Spirit 2. Deeply Sighed deeply Or groaned from within being moved with a great and extraordinary measure of grief and sorrow conceived in his Heart and Mind In Spirit That is from his inner man from his humane Soâ—l and Mind So Joh. 11. 33. He groaned in Spirit Quest Quest What was the Cause of so great Grief in Him Answ Answ The consideration of the grosse Hypocrisy and fearfull obstinacy and hardness of Heart which he discerned in the Pharisees and which they discovered by coming to tempt him thus by seeking a new Sign or Miracle from Heaven Especially he was grieved and he thus deeply sighed for their obstinacy and willful persisting in Unbelief and standing out against Christ and his Doctrine contrary to the light of their own Conscience for although he had formerly wrought many and great Miracles which were sufficient to convince their Consciences that He was either the Son of God and the Messiah or at least a Person sent from God yet for all this they did not receive his Person nor believe or embrace His Doctrine but maliciously and wilfully rejected both Therefore they sinned not of Ignorance or Infirmity but against Knowledge and maliciously c. which may appear by his very sharp Reproof of them Matth. 16. calling them Hypocrites and a wicked and adulterous Generation which He would not have done if they had offended through weakness c. Therefore that sharp Reproof argues that they were obstinately wicked and malicious against Christ contrary to Knowledge and consequently incurable so long as they remained so which was the main cause that our Saviour did so inwardly grieve in Spirit and deeply sigh for them Observ 1 Observ 1. That our Saviour Christ living on Earth was subject to like humane and natural Passions as we are onely without Sin Hebr. 4. 15. He was subject in his Humane Soul to Passions of Grief Sorrow Joy Fear Anger c. Here he is said to have sighed in his Spirit that is out of the inward grief of his Soul So Joh. 11. 33. He groaned in Spirit Matth. 26. 38. My Soul is exceeding sorrowful unto death Therefore also he wept for Lazarus Joh. 11. and over Jerusalem Luke 19 41. Contra Luke 10. 21. He rejoyced in Spirit c. Hebr. 5. 7. mention is made of his fearing of death Vse 1 Use 1. Hence gather the truth of his humane Nature Use 2 Vse 2. Seeing Christ was subject to humane natural passions of Grief Fear c. Hence gather That these Affections are not in themselves evil or sinful but onely so far forth as they are immoderate or are set upon evil and unfit Objects Otherwise they are lawful and good and we may and ought to be moved with such naturall Affections when just cause is offered so it be moderately God doth not require that we should be as sensless Stoicks void of humane Affections but that we moderate and rectify them Observ 2 Observ 2. The sins of others should be matter and cause of great sorrow unto us causing us to mourn and sigh for them when we see or take notice of them So did our Saviour here and Chap. 3. He mourned for their hardness of heart So Luke 19. 41. he wept over Jerusalem for the sins of the Inhabitants Psal 119. 136. David saith Rivers of waters run down mine eyes because they keep not thy Law 2 Pet. 2. 8. Righteous Lot dwelling among the Sodomites in seeing and hearing vexed his Soul c. See Ezek. 9. 4. Jerem. 9. 1. the Prophet wisheth that his Head were waters and his Eyes a Fountain of tears that he might weep day and night for the sins of the Jews and for the Judgment of God coming upon them for the same Elijah so grieved for the sins of his time that he was weary of his life 1 King 19. 4. Reas 1 Reas 1. The sins of others are offensive to God and dishonourable to his Name therefore they should be matter of grief to us otherwise we shew no true Love to God or Zeal for his Glory if we can see or hear him offended and not be grieved Reas 2 Reas 2. The sins of others are most hurtful and dangerous to those Persons which are guilty and do live in them bringing destruction of Soul and body upon them if they repent not in time therefore we should by grieving for them shew our true Love to the Persons and our desire and care of their good Use 1 Use 1. For reproof of such as are not moved with grief for others sins though they see hear and take notice of them they take them not to heart to mourn or sigh for them but pass them over leightly and can speak of them without any testimony or sign of grief yea with delight and in way of merriment to make sport for themselves and others yea though they be foul and heinous sins as Drunkenness Uncleanness or the like sins committed by others they can talk pleasantly and merrily of them Is this to be grieved and to sigh for others sins Is this their love to God and zeal for his Glory How dwelleth the love of God in thee if thou canst see or hear him offended and not be grieved Again How dwells the Love of thy Brother's Soul in thee if thou canst see or hear that he lives in a known Sin and not mourn and grieve for him This therefore shews want of true love to God and to thy Brother Some can grieve and be sorry for the outward miseries crosses and afflictions of others that are their friends but do not grieve for their sins which yet are the causes of all other miseries and hurt them much more than any outward
Pastors clear themselves from being guilty of the blood of Souls if the People perish in their sins for want of admonition Again as this duty is much neglected by Ministers â—o also by many Parents and Masters of Families c. who let their Children Servants and those of their Family run on in known sins without reproving or admonishing them One great cause of such profaness and wickedness now adayes raigning in many Children and Servants that they are given to swearing lying breaking the Sabbath filthy speaking disobedience to Parents and Masters c. Parents and Masters are the cauâ—e who do not reprove such sins in those under their Government Much have they to answer to God not onely for their own sins but for sins of their Children Servants c. Guilty of their Blood if they go on still and perish in such sins wherein they have suffered them without Reproof Let them fear lest God punish both them and their Children and Servants for such sins remaining unreformed through their default How did he punish good Eli for not reproving his wicked son so sharâ—ly as he should have done Vse 2 Use 2. Admonition for all that have Authority and Charge over others to make conscience of this Duty of reproving sin in those of their Charge as Ministers Parents c. Though this be a Duty which bindeth all Christians in some Cases yet especially such as have special Charge of others c. Consider the Reasons before alledged c. Now because it is no easie but a hard Duty to perform aright and so as to do good therefore here some rules are to be observed in reproving sin in others especially in those of our Charge See these rules before prescribed ver 17. hu us capitis Use 3 Use 3. If it be the duty of such as are in Authority and have Charge of others to reprove sin in those of their Charg Then this also teachech all that are under the Charge and â—overnment of others willingly to suffer the Word of Reproof and to submit thereunto and to make a holy and right use thereof shewing themselves ready to reform what is amisse yea to be glad and thankful to such as reprove them If David being a King c. Psal 141. 5. Observ 3 Observ 3. Though Peter were a Disciple and holy Apostle of Christ and consequently very near and dear to Christ even as the other Disciples were as appears in that He calleth them His Friends Joh. 15. 14. yet He doth not forbear to reprove and that sharply Hence we may learn That such as have a Calling to reprove sin in others ought not herein to spare or forbear their dearest Friends but to reprove them and that sharply c. Our Saviour used often at other times to reprove sin not onely in Peter but in the other Disciples also though He loved them dearly So Job did not forbear to reprove his Wife though dear to him Job 2. 10. Paul sharply reproved the Galathians Chap. 3. 1. and yet they were as dear to him as Children to a Mother Chap. 4. 19. So He rebuked Peter to his face though His fellow Disciple Gal. 2. 11. Reason Reason It is a duty of love and therefore to be performed toward our dearest Friends Levit. 19. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour c. q. d. Though he be thy Brother or Neighbour beloved of thee yet thou must not spare or let him alone in his sin but reprove him Prov. 27. 6. Faithfull are the wounds of a Friend that is the sharp reproofs of a Friend Therefore a faithfull Friend is to shew his faithfulness by giving such wounds to his Friend when there is cause Vse 1 Vse 1. See how faulty some are in performance of this Duty of reproving sin in others Some deal partially being forward to reprove and tax the faults of their Enemies but as for their Friends and such as they affect they can pass over and wink at greater faults in them and never admonish or reprove them for the same yea though they be such as they have a Calling to reprove being of their Charge as their Children Servants or others under their Government yet they suffer sin upon them without Reproof like unto Eli 1 Sam. 3. 13. and David 1 King 1. 61. They are loth to reprove sin in their Friends for fear of offending or displeasing them lest they make their Friends become their Enemies But let such take heed how under such pretences they neglect so necessary a duty of love as Christian Admonition and Reproof is How did God punish David and Eli for this The more love we profess to any the farther we should be from winking at their faults and especially from flattering and soothing them therein and the more careful should we be to deal plainly and faithfully with them by Reproof Use 2 Vse 2. See also that one Christian friend should be willing to be reproved by another when there is cause and not to take it amisse but in good part as a token of true love and not of hatred c. Mark 8. 33. And when He had turned about c. Sept. 11. 1625. Observ 4 Observ 4. SEE how far we ought to be from hearkening to the Counsell of such as go about to hinder us from our duty or to entise us to sin so far That we are to shew utter dislike and detestation of the same and of the persons that give us such Counsell Yea though they be our near Friends and though they do it under some fair pretence yet if they go about by their Counsell either to hinder us in doing good or to entise us to evil we are utterly to reâ—ect their Counsell yea to abhorr and detest the same Prov. 19. 27. Cease my Son to hear the Instruction that causeth to erre from the words of Knowledge Our Saviour detested the Devils counsell perswading him to Worship Him Matth. 4. 10. Acts 21. 13. When Paul's Companions and the Breâ—â—râ—n of Caesarea advised and besought Him not to go up to Hierusalem because it was foretold by Agabus That He should there Suffer great Troubles Paul utterly rejected their Counsell yea reproved them for using such perswâ—sions to him in a matter which he knew to be contrary to the Will and Appointment of God So our Saviour detested Peter's Counsell c. Thus when any go about by evil Counsell either to entise us to evil or to hinder us from good Duties we are to reject and detest such Counsell and those that give it yea though they be our Friends and do it under a good pretence Reason Reason By this we are to shew our true love to God and zeal for his Glory viz. by abhorring the Counsell of such as go about to draw us away from God or to entise us to sin against Him Vse 1 Use 1. To reprove such as are so far from detesting such
and Gold c. but with the precious Blood of Christ Psal 49. 8. If the Redemption of bodily life be so precious c. Use 1 Use 1. See how excellent and precious a Work it is for any to be an instrument or means of saving the Souls of men The Salvation of Man's Soul being a matter so excellent and precious such as are a means to procure this benefit to others must needs do a Work most excellent and precious in God's accompt Jam. 5. ult He which converteth a Sinner from the Errour of his way shall save a Soul from Death c. This is reckoned as a great and excellent Work which shews the dignity and excellency of the Minister's Calling 1 Tim. 3. 1. being conversant about the saving of mens Souls as the proper Object of it Hebr. 13. 17. They watch for your Souls c. It sheweth also how excellent a Work it is for any Christian to be an instrument of saving the Soul of another by Instruction Admonition Prayer c. a Work most acceptable to God Therefore a singular Reward is promised in Heaven to such Dan. 12. 3. They that turn many to Righteousness shall shine as the stars for ever and ever How should this in encourage both Ministers and others to all care pains and diligence in the performance of this most excellent Work of saving Souls c. especially such as have charge of others To save one Soul is a greater and more excellent Work than to save many bodies of men more than to save a whole City or Country from the Fire and Sword of an Enemy Therefore have a care to pluck others Souls out of the fire of Hell Jude 33. ver Vse 2 Use 2. See how great a sin it is to hinder the Salvation of Souls as by discouraging others in a good and Christian course by mockings slanders or any other Persecution in word or deed also by enticing others to sin or encouraging them therein by word or example Act. 15. 24. the Jewish Teachers are said to subvert Souls by teaching a necessity of Circumcision c. Also by giving offence to the weak by abuse of our Christian liberty in indifferent things either grieving their Consciences or emboldning them by our practice to do things against their Conscience This is to lay a stumbling-block before them in the way of Salvation yea to destroy their Souls so much as lies in us Rom. 14. 15. Destroy not him with thy Meat for whom Christ dyed Take heed then how we do any of these wayes or any other way hinder the Salvation of others Souls lest we become guilty of a heinous and grievous Sin To hinder the Salvation of one Soul is to hinder that which is more worth than all the World c. This is the Devil's Work Who goes about as a roaring Lion c. Vse 3 Use 3. Hence gather that it is no easy matter but hard and difficult to obtain eternal Life and the Salvation of our own Souls for all excellent and precious things are hard to obtain Now the Salvation of our Souls is a matter of great worth and excellency a precious benefit more worth than all this World Therefore we must not look to attain to it easily but with much hardness and difficulty Some indeed think it an easy matter to go to Heaven and to have their Souls saved They think if they be outwardly baptized and come to Church and make an outward Profession to be Christians this will bring them to Heaven but on the contrary Matth. 7. 21. Not every one that saith unto me Lord Lord shall enter c. Others think that if they live never so profanely yet if upon their Death-beds they can have but an houres respite to call to God for mercy they shall have their Souls saved without any further difficulty But let none thus deceive themselves The Salvation of our Souls being a matter so excellent and precious more worth than all this World let us not dream of obtaining it so easily No no it will cost us a great deal of care pains and labour before we attain to it Here then we are to be quickned and stirred up to shake off all security and sloathfulness in the wayes of God and to work out our Salvation with fear and trembling as the Apostle willeth Phil. 2. 12. Give diligence to make our Calling and Election sure 2 Pet. 1. 10. Strive to enter in at the streight Gate c. Luke 13. 24. The difficulty must not discourage us but quicken our care and diligence to obtain this precious benefit the Salvation of our Souls And to this end we are often to think of the great and invaluable worth and excellency of this Blessing the Salvation of our Souls that it is the Blessing of all Blessings more worth to us than all that is in this World if we could have and enjoy it as our own What pains do we take to get but a little portion or piece of this World a little wealth a little worldly preferment c. Quantis sudoribus haereditas cassa expetitur minori pretio Christi Margaritum emi possit Hier. What care and pains do men take to save their bodies from danger yea to save their goods being in danger of losing by fire And wilt thou not take much more care and pains to save thy Soul This is a thousand times more worth than thy body and goods yea than all that is in this World Use 4 Use 4. See here matter of great comfort to the faithful knowing and being assured that they shall be partakers after this life of this most excellent and precious benefit the Salvation of their Souls For this is such a benefit as is more worth than all this World and shall be better to them than all the profits pleasures and honours of this World if they could enjoy them Oh then how great comfort is this unto true Believers against all afflictions and miseries which they suffer in this World as against poverty disgrace and contempt What though they enjoy but a small portion of things of this life as of Wealth Honour c. yea what though they suffer many troubles This is enough that they are assured of the Salvation of their Souls which is more worth and better to them than all that this World can afford 1 Pet. 1. 7. The Apostle shews how the believing Jews being then in great Affliction did rejoyce and comfort themselves with this assurance that after this life they should receive the end of their Faith even the Salvation of their Souls Mark 8. 36 37. For what shall it profit a man c. Janu. 8. 1625. Doctr. 2 Doctr. 2. THat it is a great and invaluable loss for a man to lose himself or his own Soul that is to be deprived of the eternal Salvation of his Soul or to fail and come short thereof Such a loss as the gain of this whole World cannot
doth not hinder him from doing good to them and amongst them by working of this Miracle but he shews himself ready and forward to perform this Work of Mercy to the Child and therefore bids them bring him unto him that he might heal him Hence we may learn that although we may and ought to be grieved and offended at the sinâ— and corruptions of those with whom we live yet this must not hinder us from doing good or shewing mercy to the Persons themselves but we must be ready to do them all the good we can as occasion is offered So our Saviour here and at other times though he were much offended at the sins of the Jews and especially of the Scribes and Pharisees yet was he ready to do them good by his Doctrine and Miracles so far forth as they were capable of good thereby So Chap. 3. 5. he looked about angerly upon the Scribes and Pharisees being grieved for the hardness of their hearts and yet he did vouchsafe to work a Miracle before them immediately by curing him that had the withered hand This must teach us after his Example so to be offended and displeased at the sins of others that withal we be not the more backward but rather the more forward and ready to do good and shew mercy to the parties against whose sins we are offended And by this we may try our Anger against others whether it be holy and good or whether it be carnal and sinful If it do not hinder us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any duty of Love and Mercy to the party offending us but rather stirs us up the more to desire and 〈◊〉 good this shews it to be holy Anger Contra if it hinder us or cause us to be the more backward or unwilling to do good to the party it is carnal and sinful Anger Therefore take heed of such anger and displeasure against others and labour to have all our anger joyned with love and to proceed from love to the Persons offending that so it may make us never the less careful but rather the more forward to do all the good we can both to their Souls and Bodies Mark 9. 20. And they brought him unto Him and when he saw him straightway the Spirit tare him and he fell April 15. 1626. on the ground and wallowed foming IN the former Verse our Saviour Christ commanded the Father of the possessed Child and others that were present to bring the Child unto him that he might at the sute of his Father dispossess him of the Devil Now in this 20. verse the Evangelist mentions the bringing of the possessed child unto Christ upon his Commandment together with the Event or Consequent happening thereupon viz. That upon the sight of Christ presently the Devil did cast the child into a sharp and grievous fit of possession tormenting and abusing him in a pitifull manner When he saw him straightway the Spirit tare him c. First to speak of their bringing of the child to Christ They brought him unto him To be understood of the father of the Child assisted as it seemeth by some other Friends that were present who being willed by our Saviour to bring the child unto him that being present he might cast the Devil out of him they shew themselves ready and forward to perform this work of mercy Observ Observ That we ought to be ready and forward to perform works of mercy to and for such as are in misery and affliction taking all occasions and opportunities to afford unto them our help and relief as we are able Rom. 12. 8. Mercy to be shewed with chearfulness Especially to such as we are nearly tyed unto by speciall bond of Nature Kindred Acquaintance So here the father and other friends of the possessed child do shew their readiness to perform this work of mercy for the child in bringing him to Christ taking occasion to do it without delay so soon as they were willed Job 6. 14. To him that is afflicted pity should be shewed from his friend And Prov. 17. 17. A brother is born for adversity Gal. 6. 10. As we have opportunity let us do good to all c. Use Vse Let us then be ready and forward on all occasions thus to afford our help and relief to such as are in misery and affliction either outward or inward Especially to those whom God hath knit unto us by any speciall bond and to such as are most near and dear to us any way and to such as are of our charge as Wife Children Servants c. And that we may shew our selves thus ready to help them we must put on the bowels â—of mercy towards them labouring to be truly sensible of their miseries and to be affected with them as if they were our own Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom from above is full of mercy c. Now followeth the Event or Consequent which happened upon their bringing of the child unto Christ So soon as he saw Christ the Devil cast him into a grievous fit c. When he saw him So soon as the possessed child or the evil Spirit in him did behold Christ Luke 9. 42. It is said This happened as he was yet coming to Christ which shews the Devil's eagerness and greedy desire to torment the child Straightway the Spirit tare him Or rent his Body that is racked and tortured it with most grievous pains as before we heard ver 18. that he used so to do in his ordinary fits But it is likely That this was an extraordinary fit and more sharp and grievous than they used to be And he fell on the Ground Luke 9. 42. It is said The Devil threw him down And wallowed foming This shews the lamentable manner of the Devil 's abusing the body of the child in that he did not onely cast him violently to the Ground but also kept him or held him there causing him to lye wallowing and tumbling on the Ground as half dead and foming at the mouth through extremity of pain Quest 1 Quest 1. What speciall cause was there of the Devil 's tormenting him with this sharp and cruel fit at this time Answ Answ It is most probable That upon the sight of Christ he began to apprehend and feel his Divine Power and so suspect that he should now be dispossessed of his hold therefore fearing that his time of possession should now be but short he laboured to shew his rage and cruelty so much the more so long as Christ suffered him Quest 2 Quest 2. Why did our Saviour Christ suffer the Devil even in his presence thus cruelly to torment and abuse the body of the child seeing he could have hindred it Answ Answ Not of weakness nor because he was delighted in beholding it But 1. For the greater tryall and exercise of the Faith of the father of this child therefore he doth not only deferr to cast out the Devil
own shame and filthiness Use 2 Use 2. This should cause in us a true hatred loathing and detestation of all sin being so foul odious and filthy a thing as it is in the sight of God even the most loathsom thing in the World polluting and defiling the Devil and making him so foul a Spirit and not onely him but Mankind and all the Creatures of God since Man's Fall c. How ought we to loath and detest that which is so foul and unclean and the cause of so much Uncleanness and Filthiness in the Creatures of God This should cause us to hate and loath Sin with the greatest hatred above all things in the World and to shew our true hatred by our careful avoiding it and all occasions of it Jude ver 23. Hate the very Garment spotted with the Flesh Ephes 5. 3. As for Fornication Covetousness c. let them not be once named Shewing how far we should hate and shun sin so far as not to name or mention it without detestation We naturally loath and abhor all outward Filthinesse and Uncleanness whatsoever as stinking Myre or Dirt noysom Carrion loathsom Diseases in Man or Beast how much more shoul we loath and abhor sin which is more foul and odious before God than any outward filthiness in the World How careful should we be to keep our selves from the defilements of all sin in our thoughts words and actions of our life We are very careful to keep our bodies clean and pure yea our very Germents and the Cups and Platters we drink and eat our meat in and the smallest defilement in these is offensive to us Oh how much more shoul we keep our Souls and Conscience from being defiled with guilt and contagion of sin which is much more hurtful and dangerous and harder to be purged away than any outward defilement of the Body or Garments or of the Cup and Platter c. Use 3 Use 3. This should also teach us to refrain and shun the company and society of such as love and delight in Sin lest we be defiled and infected with the contagion of their sins and wickedness 2 Cor. 6. 17. Come out from among them and touch not the unclean thing c. If we know one to be infected with the Plague or some other noysom Disease how careful are we to shun his company Much more should we be to shun the society of profane Persons c. Prov. 23. 20. Be not amongst Wine-bibbers or riotous Eaters of Flesh c. Eph. 5. Have no fellowship with unfruitful works of darkness c. Observ 2 Observ 2. See that such as do defile themselves with practice of sin living and continuing in it without Repentance do resemble the Devil himself and are like unto him who is in Scripture called a foul and unclean Spirit for this very Reason because he doth continually practise sin and defile himself therewith Therefore such as do thus live in sin defling their Souls and Bodies therewith do hereby make themselves like unto Satan that unclean and foul Spirit expressing his Image as Children do of their Parents Joh. 8. 44. Ye are of your Father the Devil c. Zach. 13. 2. the false Prophet is called an unclean Spirit because he doth resemble the Devil in wickedness Vse Use To admonish every one of us to take heed of defiling our selvs with sin and especially of living and continuing in it lest we discover and shew our selves to be like unto Satan that foul Spirit and lest we shew our selves to be his Children by expressing his Image in our life and practice Contra labour and strive unto holiness and purity in all our carriage and conversation that we may shew forth the Image of God and so approve our selve to be his Children Observ 3 Observ 3. Seeing the Devil is such an unclean and foul Spirit this teacheth us That we should abhor all Communion and Fellowship with him having nothing to do with him lest â—e do pollute and defile us with the contagion of his own filthiness Especially this should cause us to abhor and detest all his wicked suggestions and temptations which he doth at any time offer to our minds and by which he laboureth to entise us to sin All such wicked motions we are to abhor as coming from Satan the unclean Spirit and to shew our detestation of them by resisting them at first and labouring to repel them and cast them out of our minds not reasoning or parlying with the Devil as Eve did lest we be deceived by him as she was Jam. 4. 7. Resist the Devil and he shall flee from you And Ephes 4. 27. Give not place to the Devill viz. by yielding to his suggestions c. Remember who is the Author of such sinful motions arising in our minds even Satan that soul and unclean Spirit Now such as the cause is such must the effects needs be Satan being so â—oul a Spirit his suggestions and temptations must needs be foul and unclean and therefore as we profess hatred against the Devil himself so shew it by abhorring and resisting his suggestions and temptations and not yielding to the same Some say they hate the Devil and think they have nothing to do with him because he doth not appear to them in bodily shape but the Truth is if thou love and embrace his sinful motions which he suggesteth to thee and givest entertainment to them thou dost not truly hate him but rather lovest and likest well of him and thou hast to do with him though he appear not to thee in a bodily shape Therefore take heed and beware of loving or being delighted at any time with such evil motions and suggestions of this foul Spirit and on the contrary labour by all means to resist them as by Faith Prayer and by the Word of God And do this betimes even at the very first offering and suggesting of such evil motions before they settle in they heart and mind for then will it be much harder to cast them out Now followeth the Rebuke it self with which our Saviour rebuked the Devil which was sharp and severe as the original Word here used doth imply and as hath been shewed before And by this sharp rebuke our Saviour shewed his indignation and displeasure against the foul Spirit Observ Observ The love and goodness of Christ Jesus toward Mankind in that he doth for our sakes so sharply rebuke or reprove the Devil which is the main Enemy of Mankind and shew himself offended at him for his malice and rage against us So here by this sharp rebuking of the foul Spirit in this Child he shewed his indignation and displeasure against him for his malice and cruelty shewed hitherto against the Child This shews how much Christ is grieved for the miseries of Mankind and how much he desireth our good and happiness in that he doth shew himself so much grieved and offended at the Devil for seeking our hurt