Christ the Perfect Pattern of a Christians Practice, Sermon 9
Mary Wolnoth, April the 29. 1649. foreign.
Mark 3. 5.
Being grieved for the hardneſs of their hearts.
foreign.
IN this Chapter, we have a great miraculous cure, wrought by our Saviour, upon a man, who had a withered hand. We may take notice of four things in this ſtory,
(1) The place where, in the Synagogue.
(2) The time when, on the Sabbath-day.
(3) The Cure, and the manner of it, he only ſpake the word, and it was healed.
(4) What paſſed between Chriſt and the Jewes, before the Cure.
1. On their parts, we may obſerve theſe two things.
(1) They queſtion with him, about the lawfulneſs of healing on the Sabbath-day; for Math. obſerves that 12th Matth. verſ. 10.
(2) They did carefully obſerve, what he would do, that they might maliciouſly accuſe him, ſo verſ. 2.
(2) On Chriſts part, we may note theſe two things, viz.
1. His expoſtulation with them, to convince them of the lawfulneſs of this matter, verſ. 4. which is further amplified by a like inſtance, Matth. 12. 11. What man amongſt you having one ſheep, if it fall into the ditch, &c.
2. His juſt indignation and anger againſt them for their malice and blindneſs, verſ. 5. together, with his grief for them.
In the words I have read, we have theſe two things.
(1) The ſinful malady and diſtemper of the Jewes, hardneſs of heart, foreign.
(2) The compaſſionate carriage of Chriſt, towards this their diſtemper, foreign.
I ſhall not much meddle with their diſtemper, only give you this Note from it, and a word of Uſe.
Doct. That naturally there is great hardneſs, blindneſs, and benummedneſs upon the hearts of men. Mens hearts by nature, are very brawny, Chemn. harm. in locum.very hard, foreign, proprié ſignificat calloſam concretionem, inſtar Tophi, ut in artieulis podagricorum, quae in membro callo obducto, non facile admittit tactum, & ſenſum; ſed duritie ſua quaſi repellit, ut non ſentiatur. This is the natural frame of every mans heart; ſteely, flinty, benummed, and ſenſeleſly obdurate: the Prophet Zech. calls it an Adamant, Cap. 7. 12. which is the hardeſt of all ſtones. The Prophet Jeremiah ſets it out by the hardeſt of Metals, Jer. 6. 28. and ſo the Prophet Eſa. Cap. 48. 4. This hard skin is ſpread over the ſouls of all men naturally. This is an hereditary Diſeaſe.
1. Uſe. This ſhewes the reaſon, why the preaching of the Word, and all the Diſpenſations of grace, are ſo ineffectual, and do ſo little good upon the hearts of moſt men: why there are ſo few converted and brought home to God: the heart is hard, hard by nature, hardened more by Cuſtom in ſinning. Tis not ſo eaſie a matter, to work in marbles, to mollifie ſteel, &c. Rocks are not ſo ſoon ſoftned: rather we may admire, that any one heart ſhould be broken, and brought in to God, when as by nature they are ſo obdurate; that water ſhould come out of the flint.
2d Uſe. The Miniſters of God ſhould, from hence, learn to uſe all their might and skill, in diſpenſing the word of Gods grace to the Sons of men. They muſt cry aloud, and lift up their voyce like a Trumpet, Eſa. 58. 1. They muſt not only ſmite it ſoftly, but uſe all their ſtrength, and all little enough. Thoſe who would ſoften …el, have need of the hotteſt fire, and heavieſt Hammers, and the ſtrongeſt Arms. Chips will not do it. Miniſters, they work in ſtones: therefore have need to uſe all their ſtrength. The hearts of men are baked and cruſted with ſin; nay, they are dead in ſin, and without very much ſtirring, very little good is like to be done upon ſuch Subjects.
But I paſſe this. And I ſhall now only ſpeak to the ſecond. Our Saviours affection towards them in this Condition. He was grieved.
foreign. Condoleſceus. The prepoſition foreign, hath in this place, as Beza notes, peculiarem vim quandam. It doth not ſignifie the ſame that pati or compati, with the Latines; as one, qui aliorum dolore ad Commiſerationem commovetur: Nec enim iſti obdurati ſuam vicem dolebant, ſed adverſus Chriſtum frendebant: ſed hoc verbo ſignificatur, Chriſtum fuiſſe quidem graviter illorum deſperata improbitate offenſum, ſed ita ut illorum etiam miſereretur. He was ſo angry with them, as that he was alſo grieved for them. That Leſſon which I would learn from hence, is this.
Doct. That the ſinful Diſtempers and miſcar, riages of other men, was a matter of grief and ſorrow to the ſoul of Jeſus Chriſt. They did not only provoke his Spirit to Anger, but to grief & ſorrow alſo. He could not only chide, but he could alſo ſigh and weep, to behold their deſperate wickedneſs. As he was moved oftentimes to ſorrow, becauſe of the poenal evils of men; ſo was he moved to grief, becauſe of their ſinful evils. He knew no ſin in himſelf, he was holy, harmleſs, undefiled, ſeparate from ſinners, Heb. 7. 26. He had no ſinful venome within, nor was ever guilty of the leaſt ſinful Imagination, word, or thought, yet could his heart break within him, to behold the woful miſcarriages of others. He could powre out teares, when he ſaw men powring out their abominations. The unbelief, the blaſphemies, the prophaneſſes which he obſerved amongſt the Sons of men, were a cauſe of grief, vexation, and trouble to his righteous ſoul, from day to day.
And this is grounded upon theſe Conſiderations, viz.
(1) Reaſ. From that hearty reſpect and affection he bore to the honour of God his Father. As the Father had a ſingular affection to the Son, ſo the Son bare a ſingular love to his Father. He did every thing for his Fathers glory, Joh. 8. 49. He lived, he died, he wrought, he prayed, he preached for the glory of his Father. He rejoyced, when he ſaw his Father glorified, and he mourned when he was diſhonoured. Now he knew that the ſins and impieties of men, did deface his Fathers glory, therefore he was both angry, and grieved for them, vid. Pſal. 69. 9. That this Pſalm was penned concerning Chriſt, will appear from hence, that it is cited in the new Teſtament, as relating to him, vid. Iohn 2. 17. and Rom. 15. 3. He ſaw that his Father was reproached by the ſins of men, therefore did they fall ſo heavily upon his Spirit. A dutiful affectionate Child, is troubled to ſee, or hear his Fathers Name blaſted.
(2) Reaſ. From that love he bare to the ſouls of men, our Saviour knew the price and worth of a ſoul: how it was created, how it was redeemed, what the ſaving of it would coſt; and he knew, that ſin would be the ruine & deſtruction of precious ſouls. Therefore did his heart bleed within him, when he ſaw men do any thing which would ruine their ſouls. Theſe Jewes did not know what the ſad conſequence of their malicious hardneſs againſt Jeſus Chriſt would be, but Chriſt knew whereto it muſt neceſſarily tend, to the deſtroying of that Jewel, in compariſon of which, all the World was nothing worthy: therefore he mourned for them. He ſaw ſuch invaluable things as ſouls, ready to fall into the pit of everlaſting perdition, and he could not behold it, without ſighes and teares.
(3) Reaſ. From the Antipathy and Hatred, which the ſoul of Chriſt bare to ſin. It was a thing which he loathed with a perfect hatred; he could not look upon it, without diſpleaſure and grief: what a man hates naturally, he cannot behold without trouble. Now whether we look upon Chriſt as God, or as man, we ſhall finde ſin to be abhominable to his ſoul.
Its contrary to his very Nature.
(4) Reaſ. That he might teach them what they ſhould do, he expreſſeth grief, that he might ſet them a grieving. His eyes drop, that he might open in their hearts, the ſluces of godly ſorrow. In Nature, one mournful countenance, hath a great influence upon others, to make them mourn. They muſt needs think, that there was ſomething more then ordinary, in ſin, which did ſo affect the heart of Jeſus Chriſt. Our Saviour had a deſign upon them, to perſwade with them, to look more narrowly into the Nature of ſin, than they did before. The teares which Chriſt ſhed for ſin, doth diſcover the odiouſneſs of it, as much as any thing. Next to his blood, nothing diſcovers ſins vileneſs, more than his ſighs and teares. Fools make a mock of ſin, Prov. 14. 9. But the holy wiſdom of God, who underſtands it better then we do, he laments it.
(5) Reaſ. Particularly, for thoſe Jewes he was grieved, to conſider their great unkindneſs towards himſelf: how all his miracles, all his preaching, and all his love towards them, was ſleighted, vilified, contemned, could not reclaim them, could not convert them to God. Though he had ſpent his ſtrength amongſt them, though he had done ſuch miracles, as never were wrought, yet their hearts were hardened againſt him, and againſt his Doctrine. They had from their very infancy, been exerciſed in the Law of Moſes, they had known the Writings of the Prophets; and beſides this, they had enjoyed the Miniſtry of Chriſt himſelf, and yet were hardened. This cauſeth grief in Chriſt, it was wilful blindneſs.
1. Ʋſe. Information 1. That to ſorrow and mourn for ſin, is not an Anti-Evangelical frame of ſpirit. Its moſt ſuitable to a Goſpel-frame of heart to bewail ſin. It doth not derogate from the grace of Chriſt, or the Goſpel; yea, it honours Chriſt, and honours the grace of the Goſpel. Jeſus Chriſt, who brought grace into the World, he bewailes the ſins of the Jewes; and whoſoever is like Chriſt, will be affected as he was: the pureſt times of the Goſpel will be the moſt ſin-lamenting times, Ezech. 12. 10, 11, &c.
(2) The truth of the humane Nature of Ieſus Chriſt. He was very man, as well as very God. He was made like unto us, in all things, ſin only excepted. He had the very paſſions belonging to humane Nature. Anger, love, hatred, fear, joy, ſorrow, &c. Tis true in us, theſe paſſions are not without ſin, becauſe our Natures are corrupted: therefore our paſſions exceed their due bounds, and overflow the banks; but in Jeſus Chriſt, there was Naturae Integritas: therefore paſſions in him, were without the leaſt irregularity. He could ſorrow without exceſle, he could be angry without ſin, &c. whenſoever we read of any mention of theſe paſſions in Chriſt, let our Faith from hence be eſtabliſhed in the truth of the Doctrine of his Humanity againſt all thoſe ſoul-deſtroying opinions which would deny this, and overthrow our Faith. As ſome deny the Divinity of Chriſt, ſo others there have been, who have denyed his humanity. The Familiſts make the Incarnation of Chriſt a meere Allegory: the Manichees, the Eutychians, the Marcionites taught, that Chriſt really, and indeed, had neither body nor ſoul, but was man only in appearance. Therefore let us be, from hence, ſtrengthned againſt all ſuch: he was foreign, as its ſaid of Elias, Jam. 5. 17. therefore, very man.
2d Ʋſe. Exhortation (1) To that Duty enjoyned by the Apoſtle, 1 John 2. 6. This is a Duty not much cared for by Christians.
(1) There are very many, who can reproach others for their ſins. They can revile and rail upon the iniquities of others, but very few who lament them.
(2) There are many, who encourage and tempt others to do wickedly, ſuch are thoſe in Prov. 1. 11, 12, 13, 14. This was the ſin of Jonadab, 2 Sam. 13. 5. He did blow up thoſe ſparks of uncleanneſs which he diſcovered in his heart; he whets the knife which was too ſharp already. This alſo was Jezebels ſin, 1 Reg. 21. 7. 11. 25. This was the ſin of thoſe Jewes at Antioch, Acts 13. 50. and Acts 14. 2. the Jewes at Iconium.
(3) There are alſo very many every where, who are glad to hear of the haltings and miſcarriages of others, they can rejoyce over their defilements. And
(4) There are not a few, who mourn and lament, becauſe of the piety and forwardneſs of others, in that which is good, and labour to quench and put out their graces. Such were thoſe of whom we read, Acts 16. 19, 20. and thoſe, Acts 17. 5. and thoſe in Acts 19. 25. 27. But every few, who do indeed lay to heart, the ſins of others. Its very neceſſary there, to urge this point, we live in a ſinful Age, wherein iniquity abounds. The preſent age is ſtained with the ſins of former Ages, beſides all the new ſins committed. Oppreſſion, prophaneneſs, Covenant-breaking, Covenant-deſpiſing, Hereſie, Apoſtacy, &c.
I would (1) lay down ſome Motives. (2) Subjoyn ſome helps.
(1) Motive. Conſider the practiſe of the Servants of God. They have been like Chriſt, in this reſpect, vid. Lot. 2 Pet. 2. 7, 8. there are two words, which ſet out this frame of his heart, foreign, verſ. 7. and foreign, verſ. 8. the things which he ſaw and heard amongſt the Sodomites, were the very breaking of his heart. So Neh. Cap. 13. 8. and holy Ezra, Cap. 9. 3, 4. is put into a deep Agony, upon this occaſion. David, Pſal. 119. 158. 136. His eyes were like Flood-gates, becauſe of the tranſgreſſions of other men. Daniel he was grieved in his Spirit, in the midst of his body, &c. Dan. 10. 2, 3. the Apoſtle Paul, foreign, for the ſins of the Athenians: and, Phil. 3. 18. he could not without teares, mention the ſins committed by others: and thoſe Inhabitants of Jeruſalem, Ezech. 9. 4. Theſe are noble Preſidents for our Imitation.
(2) This frame of heart, will evidence all our anger, and paſſionate exclamations, and bitter cryings out againſt the ſins of others, to be real, ſincere, and Christian. Every where, a man may hear very loud cries, (and not too loud for ſuch aſtoniſhing ſtupendious wickedneſs) againſt the iniquities committed. Now I dare pronounce againſt every man, who only clamours againſt others ſins, but doth not grieve, &c. that all ſuch fiery indignation is not againſt the ſins done, but againſt the men that do them; for wherever anger againſt ſin is right, there will follow grief. I need not go out of the Text to prove this. Our Saviour hath put Indignation and grief together. He is not truly angry at other mens ſins, who doth not foreign. Thou wouldſt certainly be as vile, as deſperately wicked, as any are, hadſt thou their Temptations, &c. If thou do not from thy heart, bewail their miſdoings. Haec vera est zeli moderatio, quum de hominum impiorum exitio ſumus anxii & pro impietate condoleſcimus. Calvin Textum? All your fury and zeal againſt ſin, is but diſtempered rage, if it do not end in grief.
(3) All the ſins of others, which thou dost not grieve for, will be made thy own ſins, and required at thy hands. The Apoſtle gives us very Chriſtian Counſel, not to be partakers with other mens ſins, 1 Tim. 5. 22. And Eph. 5. 11. that we have no fellowſhip with the unfruitful works of darkneſs. Now 'tis a moſt certain Truth, that all the iniquities of others, which do not work us to grief, will be in the day of Judgement layd to our charge. For this, ſee 1 Cor. 5. 2. He layes that ſin of incest, to the charge of the Church, if they ſhould not lament it. Who would become acceſſary to all the great iniquities of the Kingdom!
(4) By this meanes, thou ſhalt obtain the aſſurance of the Remiſſion of thy own ſins, from the hand of the Lord. As David found in his own boſom, the benefit of all the Prayers he made for others, Pſal. 35. 13. ſo will you finde the benefit of all thy ſighes, for the ſins of others. Daniel, when he was lamenting the ſins of his People before, the Lord had an Angel diſpatched to him, to give him certain Intelligence of his own acceptance with God, Dan. 9. 20, 21, 22, 23.
(5) However God ſhall pleaſe to deal with others ſins, thou ſhalt have a ſeal of preſervation ſet upon thy forehead, when the evill day comes. Joſiahs mourning for the wickedneſs of his age, procured peace for himſelf all his dayes, vid. 1 Reg. 22. 19, 20. And thoſe who wept and lamented for the abominations done in Jeruſalem, were marked by an Angel, againſt the Day of Gods publick viſitation, vid. Ezech. 9. 4.
(6) 'Tis an argument of Sincerity, and of reall Hatred of ſin. Men may mourn for their own ſins, out of ſelf-love, &c.
For helps, take theſe ſix.
(1) Labour for a publick Spirit. A narrow ſelfiſh Spirit, as it hinders men from rejoycing at the graces of their Brethren, ſo it keeps men from bewailing the ſins of their Brethren. Look not every man on his own, but upon the things of thers alſo. Phil. 2. 4. What is that to us? ſay the Jewes to Judas, when he told them of the great ſin he had committed in crucifying Jeſus Chriſt, Mat. 27. 4.
(2) Get your hearts truly, and throughly broken for your own ſins. If the heart have not yet been even pricked to the quick for thy own ſins, it is not poſſible that thou ſhouldſt ever truly grieve for the ſins of others. Joſiahs heart being mortified for his own offences, is ſo much affected with the Tranſgreſſions of his Brethren, 1 Reg. 22. 19.
(3) Be well ſtudied in the Nature of ſin. How much vileneſs it hath in it, and how much evil ariſeth from it. What odious names are put upon it in the Scripture. Filthineſs, Darkneſs, Abomination, Davus omnia perturbat: what Confuſions, Deſolations, hath it wrought in the World?
(4) Conſider the venome and poyſon of thy own Nature. Thou haſt in thy heart, all the abominations which others act. They have them in the fruit, and thou haſt them in the root. And if thy temptations were as violent as others are, & the grace of God reſtraining, or renewing were not more powerful in thee than in others; thy feet would run in the way, in which others walk, and thy hands would act as great and as horrid wickedneſſes as others do.
(5) Get thy heart affected with Gods honour.
(6) Get thy heart affected with the love of ſouls.
(2) This ſhould perſwade all of us to abstain from ſin for Christ his ſake. Do not voluntarily put him to grief. Be not occaſion of ſorrow to him, who is the cauſe of all your joy. Hardneſs of heart will ſtill grieve him, your impenitency will put him to grief. The Apoſtle ſpeaks of crucifying afreſh the Son of God, Heb. 6. 6. foreign. Not as if Chriſt in glory were capable of ſuffering, but by ſo doing, they put themſelves into the ſame Predicament with Judas, and the reſt, who crucified Chriſt, &c. They do by Apoſtaſie from Chriſt, allow and approve of the crucifying him as juſt, &c. ſo Jeſus Chriſt in glory, is not capable of any mourning, &c. yet the Scripture ſpeaks of the trouble which our ſins are both to Chriſt, and Pſal. 55. 18.to God, and to the Spirit, &c. Therefore we are forbidden to grieve the holy Spirit of God, &c. Eph. 4. 10. Methinks we ſhould not finde in our hearts, to take any pleaſure, in doing that which made our Saviour grieve. Thou that takeſt pleaſure in ſin, art as unlike Chriſt, as light is to darkneſs, Who would grieve his friend?
3d Uſe. Conſolation.
(1) That he will, if thou deſire, give thee power and ſtrength againſt thy ſin; he will ſubdue thy ſin for thee, and help thee to overcome it. He that grieves to ſee another fall into miſery, will not deny him his aſſiſtance, to get out of his miſery, vid. Eſa 63. 9. becauſe their afflictions were his trouble, therefore he redeemed, aſſiſted, and helped them out of their afflictions: if Chriſt be grieved to ſee Mary and Martha mourn, he will be perſwaded to remove the cauſe of their mourning, John 11. 33. 38. We may be more confident of his aſſiſtance againſt our ſinful evils, becauſe thoſe are abſolutely and directly againſt us. Therefore go to him for power, to mortifie ſin, and make this thy Argument, Say to him, in prayer, after this manner, Lord, ſin is a cauſe of grief to thy ſoul, and it is likewiſe, a trouble to the poor Creature; why then, Lord, is it not put to death? Ariſe, dear Redeemer, and rid thy ſelf and thy ſervants, of that which puts us to grief, &c.
(2) That Ieſus Chriſt will be avenged of Satan, and of all ſuch as tempt men to ſin.
And as I would intreat you to ſorrow for all ſins; ſo particularly, for this which Chriſt bewailed, The hardneſs of mens hearts in ſtanding out againſt the Goſpel. In that ſo many maliciouſly oppo…e and reject Jeſus Chriſt with ſo much obſtinacy.
Hath the Miniſtry any better entertainment now, then Chriſts Miniſtry had?
Many only watch them, that they may accuſe them. They lay a ſnare for him that reproveth in the gate, Eſa. 29. 21.
Many rage, and even gnaſh their Teeth at them, are filled with Indignation.
If they preach the Duty of men in Authority, then the great Statiſts of the times are up in a hurrey. Miniſters muſt not meddle with State-matters.
If againſt Toleration of errors, then they are Incendiaries, &c.
If they preach Repentance, then they are legall Preachers.
If they preach zeal, then they are too fiery.
Neither John Baptiſts ſeverity, nor Chriſts Comity, could pleaſe the Iewes, Matth. 11. 17, 18.
If they preach up the Kingdom of Chriſt, then they preach up their own Power.
Well, you who are godly, even you, make up all in grieving, &c.