a meaning or purpose of pleasing God See 1 Sam. 15. Saul's example in Sacrificing and in sparing Agag So Vzzah in staying the Ark 2 Sam. 6. Reas 1 Reas 1. Rom. 14. the last Ver. Whatsoever is not of Faith is Sin Now that which is done contrary to the revealed Will and Commandement of God cannot be of Faith because in doing it we cannot be perswaded that God alloweth of it Reas 2 Reas 2. God will not be honoured or served according to will or fancy but according to the rule of his written word Deut. 12. 8. Ye shall not do every man whatsoever is right in his own eyes But Ver. last What thing soever I command you observe to do it c. Use 1 Use 1. This reproveth all the will-worship and service of the Papists which they offer unto God being devised by their own brain and not grounded on the written word of God It may be said of them as the Prophet speaketh of the Hypocriticall Jews Esay 29. 13. Their fear towards God is taught by the precepts of Men. Esay 1. Who required these things of you Use 2 Use 2. This also confutes the erroneous conceipt of many ignorant People who think God is well pleased with them and their actions if they intend and mean well as they say though in the mean time they have no ground or warrant from the Word of God for that which they do but rather they do that which is contrary to the Word Such must know That God will not be served or well pleased with good meanings but with good and lawfull actions warranted by his Word A good intention is necessary in a good action but it alone makes not a good action neither can it excuse the unlawfulnesse or sinfulnesse of an evill action It followeth Insomuch that Jesus could no more openly enter into the City c. Here the Evangelist setteth down two inconveniences that came of his rash and indiscreet publishing of this Miracle 1. That our Saviour could no more openly enter into the City but was without in Desert Places 2. That the People flocked to him from every Quarter notwithstanding his retiring himself to such private Place Jesus could no more openly c. Whereas before he had used to Preach from City to City now he could not conveniently go in open manner into a City to Preach by reason of the great concourse of the People to him Quest Quest Why would not our Saviour have the People flock to him in such multitudes Answ Answ Sundry Reasons may be given As these 1. Because this was not sutable to his present state of abasement to lead such Troops about with him 2. It it might carry a shew of Mutiny and Sedition 3. He saw that many followed him more for his Miracles then for his Doctrine they were more desirous to see and hear Novelties and to have their bodily Diseases cured than to profit by his Teaching Now he would not feed the vain curiosity of such besides he foresaw that the flocking of the People after him for Miracles would hinder him in Preaching 4. To shew That in his Preaching and working of Miracles he sought not after vain-glory nor after the applause and commendation of the People but that he aimed chiefly at the Glory of God his Father Observ 1 Observ 1. In doing good Duties we must not hunt after vain-glory nor seek the applause and commendation of men but the principal thing we must aim at must be the glory of God and the discharge of a good conscience in his sight Our Saviour after his publick Preaching and working of Miracles did use to withdraw himself into some private place a-part from the multitude to shew that he sought God's glory more then his own praise or the commendation of the People So must it be with us in all good Duties which we perform the main scope we shoot at must not be our own praise or glory but the glory of God and the conscionable discharge of our Duty towards Him 1 Cor. 10. 31. Whatsoever ye do do all to the glory of God See Joh. 8. 50. 1 Thes 2. 6. Paul sought not glory of Men c. Use Vse This condemns the Vanity and Pride of those who in the performance of good Duties seek more their own Praise and Glory with Men than the Honour of God This was the fault of those Rulers mentioned Joh. 12. 43. Who loved the Praise of Men more then the Praise of God And the Pharises in our Saviour's time were in an high degree guilty of this Pride and ambitious hunting after Vain-glory All their good Works they did to be seen and commended of Men. In their Prayers Fastings Alms-giving the main thing they sought was their own Glory and Praise As we would not be like them so take heed of this Vanity and Pride in seeking the applause and commendation of Men in doing good Duries And in every Duty let us strive chiefly to approve our selves in the sight of God This will be more comfort to our consciences then all the Praise and Commendation 〈◊〉 Men can give us Observ 2 Observ 2. Ministers should be wise in preventing occasions of being 〈◊〉 in their Ministeriall Duties Our Saviour retired himself because he would not be hindred in Preaching And they came to Him from every quarter That is from all Parts round about the County of Galilee This was another inconvenience that came of the Blazing abroad of this Miracle contrary to Christ's Commandement viz. That the People hearing of the Fame of this Miracle did flock unto Christ in great multitudes from all Parts of the Country notwithstanding our Saviour Christ's sequestring himself into Desert Places Vide Jumi Anal. Quest Quest. Why was this an inconvenience seeing the People came for a good end viz. to hear Christ's teaching as St. Luke affirmeth Luke 5. 15. Answ Answ Though some came to hear him and to profit by his Doctrine yet many if not the greatest part came more for love of his Miracles and to see Novelties to have their Diseases cured than for love of his Doctrine If this had not been so our Saviour would not have shewed such dislike of the multitudes flocking after him But he saw that many followed him for sinister respects and not for any good end and besides that this their too much flocking to him and urging him to work Miracles would hinder his Preaching and therefore in these regards it was inconvenient and unfit for the People to resort to him in such multitudes Observ Observ Though it be our Duty after the example of this People to resort diligently to the publick exercises of Religion as the word Preached c. yet we must take heed we come not to them for sinister ends and by-respects as many of these Galileans did Their coming to Christ to hear him and to see his Miracles was commendable and we are to imitate them in it according to the precept of Solomon
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our sabbath-Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
making us diligent and Conscionable in performance of them 2. By diligeâ—ce in Spirituall exercises especially in Prayer I believed saith David therefore I spake Psal 116. 10. And Rom. 10. 10. With the Heart man Believeth to Righteousness and with the mouth Confession is made to Salvation So it will make us diligent in all other Spiritual exercises 3. True Faith will shew it self also by all Duties of love to God and man Gal. 5. 6. Faith worketh by love not onely by the inward affection but by the outward effects and Duties of love not onely to God but to men as by doing good to others helping relieving them and being serviceable to them by love Use Use Examine what Faith is in our Hearts by the outward fruits and testimonies of it in our life and practise Look how diligent it makes us in duties of obedience to God in holy exercises of Prayer c. Never say there is Faith in thy Heart if thou yield no obedience to God Faith and a good Conscience must go together So if thou seldome or never open thy mouth in Prayer to God and in Confession of thy sins and craving pardon for them If thou believe in Christ thou wilt shew thy Faith by comming to Christ in Prayer c. Look also whether thou manifest thy Faith by Duties of Love to thy brethren as occasion is offered If not there is no true Faith in thee at all Observ 3 Observ 3. It is further said this woman came to Christ in the Press or throng of people Though she were a weak diseased Woman by reason whereof it was both a dangerous and difficult matter for her to get through so great a throng of people to touch Christ yet such was the strength of her Faith that she broke through this difficulty and adventured through the Press unto Christ From whence we may observe that it is the nature of true Faith to break through and overcome such difficulties and impediments as hinder us from comming to Christ and from touching him and laying hold on him for Salvation As this Woman believing in Christ would not be hindered by the Press of People from comming to him to have her bodily disease cured but she laboured to get through the Press to him so true Faith will cause us to overcome and break through all difficulties and impediments which would hinder our comming to Christ to seek Spiritual health and Salvation from him 1 Joh. 5. 4. This is the Victory which overcommeth the World even our Faith By the World understand all things in the World which oppose our Salvation and would hinder it as the Devill and wicked men his Instruments and our own sins c. These Faith overcommeth and suffers them not to hinder us from Salvation Though the Devil by his Temptations and our own manifold sins are like a great throng and press of people to hinder us from comming to Christ to touch him by Faith that we may have our sins forgiven and be saved by him yet true Faith will inable us to overcome and break through these and all other impediments rather then we shall be hindered from Christ to seek Salvation by him Faith may for a time be somewhat daunted and discouraged when it meets with such difficulties but it will not be utterly dismayed by them nor yield to them but will at length overcome them Use 1 Use 1. See the power and efficacy of Faith Hell Gates cannot prevail against it Use 2 Use 2. See what to do that we may be able to break through and overcome all difficulties and discouragements which we meet with in this World in the way to Salvation Labour for Faith and pray unto God to confirm it in us more and more This is our Victory which overcommeth all enemies and impediments which would keep us from Christ and hinder us from Salvation This will make us break through the press to come to Christ as this woman did See the practice of Zachaeus Luke 19. Contrariwise if we want Faith every little impediment which we meet with will dismay and keep us back from Christ Mark 5. 27 28 29. When she had heard of Jesus c. Dec. 3. 1620. IN the History of this Miracle we considered 1. The Description of the person cured 2. The Miracle it self 3. The Consequents The person is described 1. By her present Afflicted condition being diseased with a bloudy Issue c. ver 25 26. 2. By her carriage towards Christ Where 1. We considered the occasion of that her carriage The fame she had heard of him 2. The Behaviour it self 1. Her comming behind in the Press 2. Her touching of his Garment 3. The cause moving her so to come and to touch his Garment Because she said in her self that is resolved in her Heart that if she could but touch his Clothes she should be whole ver 28. Touching the occasion of her comming to Christ we have already spoken as also of her behaviour in comming behind in the press and in touching his Garment Now to proceed to the cause moving her so to come and to touch his Garment For she said If I may touch but his Clothes c. Now in that she thus resolved in her self this sheweth that she was indued with an excellent measure of Faith being perswaded that though she did not speak to Christ nor he to her and though he did not touch her yet if she did but touch him yea but the hem of his Garment onely she should be healed And yet withall she discovereth some imperfection and weakness in her Faith in that she seemeth to tye the power of Christ unto outward means as the touching of his Garment as if she could not be cured without this whereas he was able to cure her without any such means onely by his Divine power So much of the sense of the words which were also explained the last day Now to gather some Instructions from them Observ 1 Observ 1. In that this Woman did first resolve and determine in heart about her comming and touching of Christ's Garment and about the ground and reason moving her so to do and then having so resolved she put this her purpose in execution Hence we may learn first to purpose and determine in our hearts advisedly concerning those good actions which we enterprise and then to set about performance of them especially we are to do this when we enterprise great and weighty matters Prov. 20. 18. Every purpose is established by Counsell and with good advice make war The like may be said of all other Actions and enterprises With good advice take them all in hand First advise and consider well of them and of the grounds and reasons upon which we take them in hand and then take them in hand Psal 39. 1. David first said in his Heart that he would bridle his tongue and then he put that Duty in practice So should we say in our Hearts we
case of Conscience supposed by the Scribes and Pharisees touching Children's relieving Parents in their necessity The Case or Question is whether if a Child had sworn or solemnly vowed not to help his Parents he were tyed to help them 2. Their Resolution of the Case or Question by their Doctrine viz. That in this Case the Child was not tyed to relieve his Father or Mother but was free from sin in refusing to do them Good Touching the first Observ 1 Observ 1. See here how great sins and abuses raigned among the Jews in our Saviour's time as open profanation of the name of God by unlawfull and wicked Oaths and Vowes binding themselves by such Oaths to the committing of sin and omission of necessary Duties commanded in the Law of God as the relief of their own Parents I say these grosse corruptions were now raigning amongst this People being not onely practised by the Common sort but also allowed and maintained by the Scribes and Pharisees the Teachers of the Church and yet for all this God had his Church at the same time even amongst these wicked Jews And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine did not separate himself nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God as the Ministery of the Word c. But He and his Disciples usually resorted to the publick Synagogues of the Jews yea He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr Matth. 25. Which manifestly proveth That there may be a true Church of God even in such places where some yea many grosse sins and corruptions do raign and bear sway and that there is no warrant for any to separate from a particular Church because of such abuses and corruptions in it Which therefore condemneth the practise of the Brownists separating from our Church because of the Corruptions in it c. Observ 2 Observ 2. Learn here that it is the property of wicked and ungodly persons such as these Jews here spoken of to vow and swear unto things evil and unlawfull as to the omission of some necessary Duty commanded of God or to the commission of any sin forbidden of God in his Word This is to bind themselves by an Oath to the dishonouring and provoking of God by sin which is a most wicked practice being a gross and hanious abuse of an Oath or Vow and a high degree of taking God's name in vain for which he hath said he will not hold such guiltlesse See more of this Point before Chap. 6. 23. Use Use See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin as to be revenged on enemie c. or on the other side to swear or vow the omission of good Duties as that they will not have dealing again with one that hath wronged them that they will never do good to their Enemy that they will not come to such a Church or hear such a Preacher again because he hath perhaps touched their conscience for some sin which they will not forsake Yea though one should in sudden passion of anger make such a Vow or Oath yet would not this excuse it from being a most hanious sin Observ Observ 3. In that it was wrath and anger conveived against Parents as it is most likely that moved the Children thus wickedly to swear that they should have no profit by them Hence observe How great and dangerous a sin rash anger and wrath is in that it is the Cause of other hainous and grievous sins as of dishonour and open contempt of Parents yea of vowing and swearing not to do them Good c. These weregrievous sins yet it seems that these wicked Children made nothing of them when they were once inraged with anger against their Parents for some discontentment given Prov. 29. 22. A furious man aboundeth in transgression Full of anger full of sin Especially this is true of extream and outragious anger which is nothing else but a short fury or madnesse as the Heathen man could say Prov. 27. 4. Wrath is cruel and anger is outragious Experience shews what grievous sins this raging anger is often the Cause of Is it not the Cause of wicked cursing swearing and of bitter rayling at others Is is not the Cause many times of contention quarrelling fighting wounding yea of actual murder Was it not so in Can's anger Gen. 4. See Prov. 26. 18. Yea how have some good men been overcome of this raging passion and by it thrust forward to very grievous sins See this in David who being suddenly inraged against Nabal vowed his Death and the Death of all his Family 2 Sam. 2. 5. In a word what sin almost is so grievous but one that is thus inraged with furious anger is ready to fall into being tempted to it in his anger Such a one is a fit subject for the Devil to work upon and he may at that time in the midst of his rage fasten any sin upon him and drive him head-long into it Reason Reason This furious passion doth exceedingly distemper the whole man both inward and outward It distempers the mind bereaving a man of all judgment and use of reason for the time It distempers the memory making him forget himself and his Place and Duty to God and Man yea it expelleth all thought of God and of good things As it distempers the inner man so also the Body and every part and member of it making them fit Instruments of sin c. Use Admonition to all to take heed of this hurtfull and dangerous sin of anger and especially of furious wrath being the Cause of so many other grievous sins and laying a man open so wide to the Devil's temptations Especially beware of custom in this sin which is exceeding hardly left If all occasions of sin must be shunned then this as one great occasion Remedies against sinfull anger 1. Remove the causes and occasions of it as pride of heart self-love waywardness niceness and curiosity in small and tryfling matters needless prying into the lives of others familiarity with angry persons Especially labour to mortify the sin of pride in our selves c. 2. Labour by all means to resist and stay the first motions of sinfull anger arising in us either by lifting the heart to God desiring his Grace to repell this passion or by calling to mind some place of Scripture condemning this sin or by departing out of the company where we are if there be no other way Howsoever it be be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion but stay a time till the mind be settled and in better temper Take heed of multiplying words c. 3. Often think of the hurtfulness and dangerousness of this sin being
as that which is done to him is accounted as done to Christ himself Therefore we are to do service to our neighbour by love Vse 1 Use 1. To reprove such as disdain or think much to do any mean or base office of love to their brethren especially to those of the meaner sort As to visit them in sicknesse or other distresse to relieve and help them in their miseries and necessities c. Many think it a disparagement to them to stoop so low as to perform these and such like offices of love and mercy to others But this shews want of true humility and charity which if it were in them at least in that degree as it should be it would cause them to think no duty of love too mean or base for them to perform for the good of their brethren Others again are all for themselves so given to serve themselves and their own turn to seek their own profit c. that they regard not to serve others by love The common sin of these times Vse 2 Use 2. It must teach and move us willingly to humble and abase our selves so far towards others as to make our selves their very servants in humility and love being ready and forward at all times to do the meanest office and duty of love and mercy for the good of our brethren especially if it be to further the spiritual good and salvation of their souls To this end consider that God hath created us and sent us into this world to this end that we should not live to our selves or serve our selves and seek our own good onely but that we should serve God in serving our brother and neighbour See therefore that we make conscience so to do Shall Christ Jesus the Son of God so far abase himself as to become a servant to us for our good and salvation and shall not we much more become one anothers servants in humility and love Mark 9. 36 37. And he took a Child c. Aug. 12. 1627. IN the former Verse we heard how our Saviour did by way of Precept or Admonition teach his Disciples the practice of true Humility shewing what was to be done of them if they desired to attain to true honour and preferment above others viz. That they must abase and humble themselves one below another by the practice of Humility c. Now in these two next Verses he confirmeth the same Doctrine by a reall Type or example of humility which he took occasion to set before their eyes viz. the example of a young Child which he took and set in the midst of them that by beholding him they might be the more moved and perswaded to labour and strive to the true practice of humility one towards another Quest Quest Why did he propound and set before them this example or pattern of Humility in the young Child Answ Answ Because he knew that it was the nature of man to be much more moved and affected with visible and â—ensible exampleâ— set before them than with bare words or Precepts onely when they are to be taught any point of Christian Doctrine or practice and therefore this Doctrine of Huâ—ility being a Doctrine so needfull for them as we have heard before and yet so hard to practice he doth teach it and urge it to them not onely by Precept but also by this visible example of a young Child set before them Observ Observ Hence gather the excellent use of the Sacraments of the Church for the better confirming of our Faith in Christ in that those sensible signs and Seals of Gods Covenant being added to the Word are more apt to affect us then the bare Word and Doctrine of Christ alone For by the Sacraments the Doctrine of the Word is made sensible not onely to our ears but even to our eyes hands taste c. and so is the more apt to affect us and to confirm Faith in us Therefore here take notice of the goodness of God towards us who knowing how apt we are to be led by outward sense and how hard we are to believe his Promises unless we do after a sort outwardly see and taste and handle them as it were therefore he hath herein condescended to our weakness in giving us not onely his Word but also his Sacraments as outward sensible signs and seals of the truth of his Word the more to help our Faith Let us be truely thankfull for this mercy and shew it by our reverent estimation of the Sacramentâ— and by our Religious and Conscionable use of them as occasion is offered Now more particularly in the words consider two things 1. Our Saviour's propounding or setting before hâ—â— Disciples this lively pattern of humility in the young Child which he took in his arms c. 2. His application of that example or making use of it to his present purpose for Instruction of his Disciples In that he takes occasion thereby further to commend and urge unto them the practice of true humility ver 37. Of the first In propounding this example to them he used a twofold action or gesture 1. He took the child in his arms 2. He set it in the midst of them He took a Child It is most likely it was some Child that was in the house where our Saviour and his Disciples now were in Capernaum Now he took the Child into his arms as appeareth in the words following which seem to be spoken by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelist mentioning that last which was done first for he did first take the Child in his arms and then set him in the midst of them Now in that it is said he took him in his arms this shews it was but a small and young Child and so he is Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child Matth. 18. 2. yet not so little or young but that as it seemeth he was able to stand and to go alone for in the sâ—me place of Matthew it is said that our Saviour called the Child unto him and set him in the midst of them Observ 1 Observ 1. Christ's special love and Affection to Mankind which was so great that he testified and shewed it even to young Children as here and at other times by admitting them into his presence and company setting them beside him Lukâ— 9. 47. taking them up into his arms and putting his hands upon them and blessing them as cap. 10. 16. And ver 14. he was much displeased with his Disciples for going about to â—inder the young Children from being brought unto him All this shews his great love and affection which he did beaâ— even unto little Children much more unto man-kind in general but especially unto his true Church This love to mankind and especially to his Church Christ Jesus shewed by manifold effects of it while he lived on Earth but especially by laying down his life for us Joh. 15. 13. So 1 Joh. 3. 16. Hereby perceive
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
Table here mentioned by our Saviour I purpose not to enter into particular or large handling of them in this place or upon this occasion as I might do but to reserve this for my ordinary exercise of Catechising in the Afternoon and the rather because I am very shortly to come unto this part of the Doctrine of Catechism in my ordinary course Here therefore I will onely observe some things generally and briefly for our Instruction from our Saviour's alledging of these particular Commandments in this place Observ 1 Observ 1. That one good way and means to convince and discover formall Hypocrites or unsound Professors of Religion which make a counterfeit shew of Religion in the duties of the first Table of the Commandements I say one good way to convince such is to urge and press unto their Consciences the obedience of the second Table in duties of charity and Justice towardâ— men Therefore our Saviour thus dealeth here with this young Ruler the better to discover his close Hypocrisy He being one that made shew of Religion in outward duties of holiness and Piety towards God in the first Table and yet wanted the truth and power of Religion in his heart Our Saviour the better to convince him of his close Hypocrisy and to discover it to him doth thus urge unto him the Commandmentâ— of the second Table touching duties of Charity and Justice towards men to teach us that this is the onely way to convince and discover such unsound Professors c. Which therefore teacheth Ministers of the Word and all others who have charge of others Souls as Parents Masters of Families c. how to deal with such of their charge whom they have any cause to suspect of Hypocrisy or unsoundness in the profession of Religion and in performance of outward duties of Religion commanded in the first Table they are to urge and press such with the obedience of the second Table in duties of Charity Mercy and Just dealing towards men this being a ready way and means to convince and humble them for their Hypocrisy and unsoundness in duties of Piety and Religion required in the first Table And this also may teach every Professor of Religion that is forward in duties of the first Table how to try his own sincerity in those duties let him examine his heart and life what Conscience he maketh of duties of the second Table if none at all but doth live in known sins against the second Table of the Commandments as in malice envy unjustice fraud oppression c. it is an evident argument that his heart is not upright in the duties of the first Table whatsoever profession or shew he make though never so glorious For certain it is which the Apostle affirmeth 1 Joh. 4. 20. If a man say I love God and hateth his brother he is a lyar For he that loveth not his brother whom he hath seen c. Observ 2 Observ 2. In that our Saviour here in alledging these Commandments of the second Table to this young Ruler doth especially urge that Commandement in which the young man most failed viz. the 8th Commandement of stealing which condemns the sin of covetousness with which this young man was so much tainted therefore our Saviour doth not onely name that Commandement but further presseth it by adding a clause or sentence in way of explication of it in the words Defraud not This may teach us that it is necessary and profitable for us to have those Precepts and Doctrines of the Word of God most of all urged and pressed to us against which we are most apt to fail and offend that so by this means we may be the better convinced and more humbled for our failings and offences against such Precepts See then that Ministers of the Word in teaching should especially and most often urge and press such Doctrines and Precepts of the Word of God as they perceive or know their people most to fail in and the people to be willing and desirous to have such Doctrines and duties especially and most often urged to them c. The Ancient Fathers practised this course in Preaching as Chrysostome who in many Sermons together one after another doth sometimes urge some one duty which his hearers failed in or else reprove some one sin which reigned amongst them as the sin of Swearing in his Homilies ad pop Antioch in sundry Sermons together Mark 10. 20. And he answered and said unto him All these have I observed c. July 27. 1628. OF the two first parts of the conference between our Saviour and the young Ruler we have heard before 1. Of his question moved to our Saviour touching the obtaining of eternal life 2. Of our Saviour's answer to that question in which he referreth him to the Commandments of the Moral Law implying that if he would be saved by his own works he must keep the Law and that perfectly Now followeth the third part of the Conference between them viz. the young mans reply made to our Saviour's former answer in which he professeth unto him that he had hitherto kept all those Commandements of the second Table the obedience whereof our Saviour urged unto him and that from his youth ver 20. First to clear the words Master He gives him again this title of honour in token of reverence to his person as before ver 17. All these That is all those Precepts of the second Table of the Law mentioned to him by our Saviour in the former verse Have I observed carefully kept and obeyed From my youth From the first beginning of my youth or from my childhood for he was as yet but a young man as we have heard before Vide Stellam in Luke 18. Quest Quest Whether was this true or no which he professeth touching his keeping of the Commandments from his youth Answ Answ Yes it was true in that sense as he understood his own words viz. in regard of the outward observance of the Commandements that he had not lived in outward manifest or open breach of those Commandements of the second Table He had bin no Adulterer no Murderer no Thief c. Thus far it was no doubt true which he affirmeth neither did he lye or dissemble against his knowledg and Conscience in saying that he had thus far forth kept those Commandements for then our Saviour would not have looked on him and loved him as it is said in the next words that he did but would rather have reproved him sharply Neverthelesse though this Profession which he maketh were thus far true in such sense as he meant viz. in regard of some kind of outward keeping of the Commandments yet if it be understood of that true and perfect obedience which the Law it self requireth so it is false which he here Professeth for he was far from this perfect keeping of the Law as our Saviour afterward more plainly shewed him to be Therefore he spake as he thought yet
men So Gen. 41. 42. Joseph wore a Ring and a gold-Chain to distinguish him from the inferiour Princes of Pharaoh So Matth. 11. 8. In Kings Courts they wear soft Raiment 3. It must be according to the laudable custom of that Country where we live Such was the apparel of Eliah and John Baptist and the contrary is condemned Zeph. 1. 9. 4. It must be such as may serve to express the inward graces and vertues of the mind as modesty humility c. therefore it must be comely and decent not gaudy or garish 5. It must be framed to the example of the most grave and sober men and women that live in the Church and are of our own rank not to the example of the leightest and vainest sort of People for their example is no pattern to us 6. Lastly Our apparel must be worn and used to the right ends for which it is appointed of God As first for our necessity to defend our bodies from heat and cold and consequently to preserve health and life 2. For honesty and seemliness to cover that shameful nakedness which sin hath brought upon us And this by the way shews the vanity and unlawfulness of that practise which is used by some men and women in baring their necks and breasts which should be covered This is to glory in their own shame 3. For the adorning or honouring of the body according to that of the Apostle 1 Cor. 12. 23. Upon those members of the body which we think most unhonest put we on the greater honour c. Our bodies being Temples of the Holy Ghost should be used honourably by a comely apparelling of them See Perkin Cas Consc pag. 159. Hence note that although excesse in Apparrel is to be avoyded yet it is not simply unlawfull to use rich and costly Apparrel or Ornaments of Gold Silver Silk c. we have examples in Scripture of the lawfull use of them as in Rebecca Gen. 24. 22. and in Joseph Gen. 41. 42. And Math. 6. our Saviour mentioneth the Royalty of Solomon in Apparrell and doth not condemn it Yet some cautions are to be remembred touching the use of such Ornaments and rich Apparrell 1. It is to be used onely of such whose ability will bear it and to whose place and calling it is sutable It is ryot in mean persons to wear rich Apparrell 2. It is to be used in decent and comely manner and fashion 3. It is to be used in due time and season not every Day for that was the rich Glutton's fault Luke 16. 19. nor yet at such times when God calleth to Mourning and Humiliation for sin in some speciall manner then we must wear mean Apparrell to testifie our Humiliation before God Exod. 33. 4. Object 1 Object 1. 1 Tim. 2. 9. 1 Pet. 3. 3. Costly Ornaments and Apparrell are forbidden unto Women Answ Answ The Apostles do not simply condemn all use of them but their purpose is onely to forbid the abuse of such Ornaments to excess and ryot as also to pride and vain-glory In those time Christians for the most part were of mean outward Estate mean persons it was not lawfull for them to wear rich and costly attire Object 2 Object 2. Esay 3. 18. c. Answ Answ Some of those Ornaments mentioned by the Prophet are meer vanities of no use and for the rest he condemns not the use but the abuse to wantonness pride c. Vse This Point touching the sober use of Apparrell serveth to reprove and condemn the great excesse and ryot in Apparrell that is now a dayes used many there are that offend this way so go beyond their ability in costliness of attire All they can get and scrape together is layd upon their backs and by this means they wast and consume their Estates bringing themselves at length to poverty Besides that they also hinder themselves from releeving and helping the Poor Some again go beyond their Calling and Degree in their Apparrell not keeping themselves within their own order and this breedeth great confusion of the Orders and Degrees which God hath set amongst Men When the Yeoman is Apparrelled as richly as the Gentleman the Gentleman as the Noble man and the Noble man as the Prince What is this but a confusion of all Degrees amongst Men contrary to God's Ordinance who will have distinct Degrees maintained in humane Society Again others are new-fangled in their Apparrell hunting after every new or Out-landish Fashion The ordinary and laudable fashion of their own Country will not content them as it did John Baptist. Lastly Others there are that delight in immodest leight and gaudy attire such as serveth for no other end but to shew their Pride and Wantonness and Unchastity of mind so far are they from using such modest and comely attire as should shew forth the Christian graces and vertues of their hearts Let all that have any of these wayes offended be admonished to repent of this their excess in the use of Apparrell and to take heed of it for time to come And the rather to disswade us from this sin Consider 1. The Judgments of God threatned against iâ— â—â— Isa 3. 24. Zephan 1. 9. 2. Consider thâ— inconveniences and mischiefs that usually accompany this superfluity and excesse in Apparrell 1. In it there is an abuse of our wealth to superfluous uses and to the sins of Pride Wantonness and such like 2. In this sin there is an abuse and mispending of time for much time is spent in decking the body which might be better spent in beautifying the soul with spirituall graces 3. There is in this excesse of Apparrell a great abuse of the Apparrell it self in that it is used as a signe and testimony of Pride Wantonness c. which should rather be used to express the Christian graces of the mind So much of this first Point of Instruction Instr. 2 2. Instruct In the second Place where John Baptist used such a moderate and temperate Dyet feeding on Locusts and wild Honey Hence we learn that after his example We ought also to practise sobriety and temperance in our Dyet and in the use of Meats and Drinks Prov. 23. 1 2. When thou sittest to eat with a Ruler consider diligently what is before thee And put a knife to thy throat if thou be a man given to appetite c. By putting a knife to our throat is meant nothing else but the moderating and bridling of our appetite Timothy used to drink water as may appear 1 Tim. 5. 23. Rules to be observed That we may practise sobriety in Dyet 1. Our Dyet must not exceed our ability and maintenance for then it will wast a Mans Estate Prov. 23. 21. 2. It must not exceed our Place and Calling a man of mean Place ought not to fare so richly as men of higher Degree 3. We are to take our Dyet in season that is at fit and convenient times when our Body hath need of it not at
us nor his protection over us in the discharge of it See Psal 91. 11. Use Use This reproveth such as rashly adventure upon the undertaking of such Callings Offices and Actions for the vvhich they have no vvarrant from God and from his VVord Some take upon them such Callings as are in themselves unlavvfull and sinfull Others take upon them lavvfull Offices yet by unlavvfull means or else vvithout sufficiency of gifts for discharge of them Hovv can such go on with courage and constancy in discharge of their Duties or expect any blessing or protection from God in those things vvhich they undertake seeing they have no assurance in their consciences that God hath called them thereunto So much of the generall Point Novv I come to those Points of Instruction vvhich do more particularly arise from the VVords Observ 1 Observ 1. From the first miraculous Sign shevved at the Baptism of Christ namely The visible opening of the Heavens upon him or unto him for so it is said Math. 3. 16. Hence vve may gather That our Saviour Christ even vvhilst he lived on Earth in the state of his humiliation vvas nevertheless a Person of great Honour Glory and Majesty This vvas shevved by the very opening of the Heavens upon him this shevved the Glory and Majesty of Christ's Person in that the very Heavens did a kind of Homage and Reverence unto him in that they vvere divided and cut in sunder as it vvere over his head at this time of his Baptism The reason of this Glory and Majesty of Christ's Person living on Earth is this because he vvas even then not a meer Man but God and Man even the Son of God incarnate Novv if he vvere a Person of such divine Glory and Majesty vvhilst he lived in the form of a servant upon Earth hovv much greater Glory and Majesty hath he novv obtained being advanced to God's right hand in the Heavens But of this excellency of Christ's Person vve heard before Ver. 7. Observ 2 Observ 2. VVhen our Saviour Christ vvas called to take upon him his publick Office the Holy Ghost cometh dovvn upon him in miraculous manner to shevv that he vvas novv furnished vvith all sufficiency of spirituall gifts and graces requisite for the discharge of that Office Hence vve learn this That vvhomsoever God calleth to any Office or Function those he furnisheth and inableth vvith gifts sufficient for discharge of that Office and Calling to vvhich he appointeth them This is true of publick and private Offices and Callings 1. Of publick Whomsoever God calls to the Office of civil Magistracy in the Commonwealth those he indueth with the Spirit of Wisdom and Courage fit for that Calling Examples of this we have in Moses Joshua Saul 1 Sam. 10. 9. Solomon c. So also those that are called of God to the Office of the Ministery they are furnished of God with gifts of the Spirit answerable to that Calling as the gift of Knowledge Utterance c. This we see in the calling of the Prophets as Jer. 1. 9. The Lord touched his mouth and said unto him Behold I have put my words into thy mouth So also Ezek. 2. The Lord incouraged him and put his Spirit into him when he called him to Prophesie So when the Apostles were called to Preach the Gospel the Holy Ghost was sent upon them Acts 2. 2. This also is true of more private Callings as the callings of 〈◊〉 and Masters of Families that those whom God appointeth unto these Callings and Places he doth also qualifie them with such gifts as are fit for the discharge of them else they cannot be said to be called of God to such Offices if they be not in some measure qualified with gifts fitting for them Vse 1 Vse 1. This convinceth many to be wrongfull Usurpers of those Offices and Callings wherein they live and that they were never called of God unto them because they are not qualified with gifts sitting for such Callings How many Ministers are there which live in that Calling and yet want ability or willingness to teach the Word How many Magistrates and Governours in the Commonwealth that want Wisdom Courage and Zeal for God's glory How many Parents and Masters of Families that are not able to Govern their Families aright not able to Catechize their Children and Servants c. Let all such know That God never called them to those Places and Offices for the discharge of which he hath not qualified them with some sufficiency of gifts Use 2 Vse 2. If we would be assured That God hath called us to those Places and Callings wherein we live let us labour to see and know our selves to be qualified with gifts answerable to them else never presume that God hath called thee to undertake any Office or Function Publick or Private if he have not furnished thee with some measure of sufficiency and ability to discharge that place in which thou livest Observ 3 Observ 3. From the manner of the Holy Ghost's descending upon our Saviour Christ in that it was in the shape of Dove to shew what kind of person Christ should be and how qualified by the Spirit namely likely unto the Dove Hence we may gather That Christ Jesus is such a Saviour as doth in nature disposition and properties fitly resemble the Dove For the clearing of this We must shew what are the speciall properties of a Dove that so we may see how our Saviour Christ is qualified with such vertues as are resembled in the Dove 1. The Dove is an ignorant and harmless Creature Math. 10. 16. Be harmlesse as Doves So our Saviour Christ was most innocent and harmless Yea He was pure from all spot of sin both in his Conception and Birth as also in his Life Heb. 7. 26. Such an High Priest became us who is Holy Harmless Undefiled separate from sinners c. 2. The Dove is a loving and tender-hearted Bird. Aristotle commends them for chast loving each other Histor Animal l. 9. c. 7. And some write that the Dove is very loving to her young Ones and carefull to cherish them So Christ is a most loving Saviour to us so greatly loving us that he laid down his Life for us Ephes 3. 19. The love of Christ passeth knowledge 3. The Dove is a meek and gentle Creature some write of it that it hath no gall and hence is that Proverb in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calepin So Christ Jesus is to us a meek and gentle Saviour Math. 11. Learn of me that I am meek c. So the Apostle saith I beseech you by the meekness and gentlenesse of Christ c. Use 1 Vse 1. This is matter of singular comfort to the faithful Members of Christ for Christ being innocent and harmless like the Dove yea pure from all spot of sin this his purity and holiness is imputed to so many as truly believe in him and by it they are accepted as holy and pure through
Calling c. Therefore also they are said to be Blessed Whom the Lord chooseth and causeth to come unto Him Psal 65. 4. Now then seeing effectuall Calling is so great and excellent a Blessing it follows that such as are made partakers of it are bound to shew great thankfulness unto Christ for it Quest Quest How must they shew their thankfulness Answ Answ Sundry wayes especially these four 1. By an humble and thankful acknowledgment of the free Grace and Mercy of Christ shewed on them in their Calling This acknowledgment must be made both in heart inwardly as also in Word and Tongue outwardly on every good occasion This we see practised by Paul 1 Tim. 1. 2. By preferring and seeking the Glory of Christ before all other things even before those things that are dearest unto them Paul was so thankfull to Christ for his Calling and Conversion that he preferred Christ's Glory before his own Life as may appear Phil. 1. 20. 3. By giving up themselves and their Souls and Bodies wholly to the Service and Obedience of Christ and of his Will 4. Lastly By the conscionable performance of all Duties of love to the person of Christ Thus did Levi here and thus did Zacheus Luke 19. Being called of Christ he shewed his thankfulness by entertaining Christ in his House So also did Mary Martha and Lazarus Joh. 12. 2. by making Christ a Supper in Bethany and Mary also further manifested her thankfulness by bestowing that costly Oyntment on the body of Christ Thus also we read Luke 7. of that sinfull Woman that she being effectually Called and having truly tasted of Christ's mercy in the pardon of her Sins did testifie her love and thankfulness to Christ by doing a Duty of love to his person namely in washing his feet with her tears and wiping them with the hairs of her head and therefore Ver. 47. our Saviour tells Simon That her many sins were forgiven for she loved much that is because she felt Christ's mercy in the forgiveness of her manifold sins therefore she was moved to shew much love and thanfulness unto his person And thus all that are effectually called must shew their thankfulness by doing Duties of love to Christ's person Object Object Christ is not now on Earth but is gone up into Heaven How then shall we do Duties of love to his Person Answ Answ Shew love to the Faithfull members of Christ who stand in any need of the Fruits of our Love this is to shew love to Christ himself See Matth. 25. Vse Vse Let all that profess to be effectually Called look to this that they shew their unfaigned thankfulness to Christ for his unspeakable Grace and Mercy shewed on them Acknowledge Christ's free Grace and Mercy shewed to thee in Calling thee out of thy sinfull estate and be carefull all the days of thy Life to testifie thy true thankfulness by seeking his Glory above all things and by thy conscionable obedience to his Will in all things as also by the Fruits of thy love shewed to him in his faithfull Members by relieving helping and doing good to them by all means If thou have truly tasted and felt Christ's mercy in thy effectuall Calling thou canst not but shew thy self thankfull for the same in this manner Observ 2 Observ 2. Further in that Levi took occasion also to invite many of his fellow Publicans and Sinners to the end they might be brought to believe in Christ we are taught that such as are effectually called and converted unto Christ will be carefull in using means to bring others unto Christ So Joh. 1. 40 c. Andrew being Called unto Christ brought his Brother Peter to him and Philip being Called brought Nathaniel to him Joh. 4. 29. The Woman of Samaria feeling the work of Faith begun in her self useth means to bring her Friends and Acquaintants unto Christ Luke 22. 32. Christ bids Peter when he is converted to strengthen his Brethren that is to use all good means to draw them to repentance and to strengthen them in the Faith of Christ Reas Reas True saving Grace where it is wrought cannot lye hid or be kept close within the party that is partaker of it but it will shew it self towards others in labouring to draw others to partake in it Joh. 7. 38. He that believeth in me saith Christ out of his belly shall flow Rivers of living Waters He cannot contain them within himself but they must needs flow out to others Use 1 Vse 1. This convinceth those not to be effectually Called who use no means to win others to Christ Yet how many such are there who think this to be the Duty of Ministers only to seek the conversion of others therefore themselves care not what becomes of the Souls of others that live in sin and ignorance they use no means to bring them out of this estate they make no conscience as occasion is offered to instruct the ignorant to admonish those that live disorderly to comfort the distressed c. But know this It is an evident signe thou art no true convert thy self if thou be altogether careless of the conversion of others I am perswaded saith Chrysostom Lib. 6. de Sacerdot that no man can ever be saved that takes no pains at all for the salvation of his Neighbour And what then shall become of those that instead of seeking the conversion and salvation of others do hinder others conversion either by their ill example or else by laying other stumbling blocks in their way to discourage them that are coming on in Grace as by scoffing at them or reproaching them any way A fearfull wo belongeth to such if they repent not in time Use 2 Vse 2. To stir us up to be carefull of bringing others unto Christ This is the way to approve our selves to be effectually Called and by this we shall shew our thankfulnesse unto God for our own conversion If thou have tasted of God's mercy in thy own conversion be a means to draw other Sinners to Christ by thy example As Levi invited his fellow Publicans to his House that they might be in company with Christ to hear Him and to be converted by Him so do thou invite and perswade Sinners to come where Ghrist is that is to repair to those Places where Christ doth manifest his presence especially to the publick Congregation where Christ is present in speciall manner in the Ministery of the Word and Sacraments Further in that these Publicans and Sinners were present at this Feast and our Saviour did not refuse to be in their company we might observe that it is not simply unlawfull in some Cases to come in company with the wicked But of this Point I shall have occasion to speak afterward upon the 17 Ver. It followerh For there were many and they followed Him These words as hath bin said shew the occasion of Levi's inviting so many Publicans and Sinners namely because there were many of
and hindering their attention 3. By blinding their minds that they may not understand the doctrine of the Word 2 Cor. 4. 4. The God of this World that is Satan hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ should shine unto them 4. By labouring to hold them in infidelity that they may not believe and apply the Word unto themselves as he laboured to bring our first Parents to call the truth of the Word of God into doubt and question 5. By using means to thrust the Word heard out of their minds that they may not remember it as by stirring them up to think and talk of worldly matters so soon as they have heard and are out of the Church door c. 6. By keeping them from yielding obedience to the Word c. Reason Reason The Word preached is an enemy to Satan a most powerful means and mighty through God to overthrow the strong holds of sin in men 2 Cor. 10. 4. and so to beat down the Devil's Kingdom The ordinary means to translate men from the power of Satan to Gods Kingdom Act. 26. 18. This is that that makes Satan fall from Heaven like lightning as at the preaching of the 70 Disciples Luke 10. 18. Therefore is the Devil so great an Enemy to the fruit and profit of the Word in those that hear it He knowes well that the more are converted by it the more is his Kingdom of darkness diminished Use 1 Use 1. To commend to us the Excellency and necessity of this duty and part of Gods Worship the hearing of his Word for the more Satan opposeth it the better and more excellent we may be sure the duty is As it is in other excellent Duties as Prayer the more Satan labours to hinder it the better the duty c. else he would not so eagerly and mightily oppose it Use 2 Use 2. Strive the more earnestly unto all diligence in this duty of hearing the Word and be the more careful to hear in due manner and to profit by this Ordinance of God The Devil's opposition of this duty must not discourage but set an edg upon us to use the more pains and care and conscience in hearing that we may reap fruit by it that Satan may not have his purpose and will of us in depriving us of this pretious fruit of the Word Vse 3 Use 3. See what need we have to be watchful over our selves and against Satan and his practises when we are to hear the Word How needfull to watch before we hear that he may not lay blocks in our way to hinder us from hearing How needfull in time of hearing to watch against Satan that he hinder not our attention by suggesting to us roving thoughts How needfull to pray unto God not to suffer him to blind our minds or harden our hearts in unbelief that we may not understand or believe the Word How needfull also to watch against Satan after we have heard that he do not quickly thrust the Word out of our minds and memories Look to these things therefore every one that would profit by hearing The more malitious and politick Satan is to hinder us from profiting the more wise must we be and carefull to disappoint him of his purpose Use 4 Use 4. See what they are that are hinderers and enemies to the preaching and hearing of the Word and to the fruit of it they are herein like unto Satan and bear his Image yea they are his Instruments yea his children See Act. 13. 10. Elymas resisting Paul's Ministery and labouring to hinder the Deputy Sergius Paulus from hearing and believing his doctrine is called The child of the Devill and enemy of all righteousness c. Mark 4. 15. But when they have heard Satan cometh c. April 23. 1620. IN this Verse we considered two things 1. The property of the first sort of unprofitable hearers resembled by the way-side That they are outward hearers of the Word The Word is sowen upon them 2. The issue or consequent of their hearing Satan cometh c. Of the former we have spoken Touching the latter which is the consequent of their hearing we considered two things 1. Who it is that depriveth them of the Word Satan 2. description of Satan by a two-fold practise 1. He cometh immediately after they have heard 2. He taketh away the Word sowen in their hearts Touching the Person which depriveth them of the Word namely Satan we have spoken Now to speak of his Practises 1. He cometh immediately The meaning of the words was shewed before Satan is said to come not in bodily shape or in visible or sensible manner but by his suggestions and temptations labouring and using means to hinder them from profiting by the Word Observ 1 Observ 1. In that it is said that so soon as they have heard Satan cometh and presenteth himself to them by his temptations we may gather That the Devil can and doth speedily convey himself from place to place that he may in those places follow men with his temptations either entising them to sin or hindering them in good duties Job 1. 7. He tells the Lord that he came from going to and fro in the earth and from walking up and down in it 1 Pet. 5. 8. He walketh about as a roaring Lyon seeking whom he may devour He being a Spirit hath by reason of his spiritual nature a wonderfull agility and swiftness in conveying himself in a very short time from one place to another yea he can go throughout the whole Earth and tempt men in sundry places in a short time yea further he is able not onely to go swiftly to many places in a short time but also to tempt sundry persons in sundry places at one and the same time Quest. Quest How can this be seeing he cannot in a moment convey himself from place to place and therefore cannot at the same instant be in sundry places at once Answ Answ He cannot by himself alone be in all or in many places to tempt men at once yet by the help of other wicked spirits which are his Ministers or servants he can do this For though there be out one Head and Chief among the wicked spirits who is usually called the Devill and Satan and Beelzebub yet there are a great number of other wicked spirits which are his underlings and servants attending on him and helping him in tempting men unto sin in all places yea it is probable that there are as many of these wicked spirits to tempt as there are men and women in the world at any one time to be tempted See Mr. Perk. on Matth. 5. 37. Vse Use This must teach us and stirr us up to be watchfull against Satan in all places where we become in publick and private in company and alone by our selves at home in our houses and abroad in the fields or by the way side there is no
so commonly called Jesus of Nazareth as we heard before Chap. 1. 24. Sometimes also Capernaum is called his own City as Matth. 9. 1. but that is in another respect namely because there he dwelt after that he left Nazareth Matth. 4. 13. and there also he preached much and wrought very many Miracles Vide Bezam in Matth. 13. 53. Quest Quest Why did he now come to Nazareth his own City Answ Answ That he might do good there by his Doctrine and Miracles as well as in other parts of Galilee and the rather because he had been conceived there and brought up also there so many years and there his Parents and Kindred dwelt therefore he thought himself tyed in special manner to do good in that City Object Object But he knew before-hand that his Countrymen would contemn his Doctrine and take offence at his Person as it came to pass Verse 3. Answ Answ Yet he would go and Preach and work Miracles among them to convince them of unthankfulness and to leave them without excuse that they might not be able to say That if he had come and preached to them they would have Believed in him It may be also that some few of that City might be moved by his Doctrine and Miracles to Believe in him though the greatest part of them were not Observ 1 Observ 1. Here we see it is lawfull and good for us to esteem well of those places and Countreyes where we have received our first conception and birth or have bin brought up especially for some long time together and we may carry a special affection to such places in respect of those great benefits which we have received from God in them yea we have cause to shew our thankfulness for those benefits as occasion is offered by shewing special love to our Countrey-men and doing them good c. Thus our Saviour Christ having bin conceived and brought up at Nazareth many years did therefore esteem well of that place and shewed his good Affection to it by taking occasion to come to it now to do good there by his Miracles and by his Doctrine if they would have imbraced it and not have unthankfully contemned it as they did This we may learn from the Heathen among whom the best were most loving and thankful to their Countrey See also Rom. 9. 3. Observ 2 Observ 2. Our Saviour was not ignorant before he came into his own Countrey that they would unthankfully contemn his Doctrine and take offence at his person and yet he did not forbear comming to Preach and work Miracles there because he had a Calling so to do to teach Ministers of the Word that when they have a Calling to Preach the Word and to do other Ministerial duties in any place or to any people they ought to do their duties though their persons and Doctrine be contemned by that people Such contempt and unthankfulness of the people must not hinder them or discourage them in their duties Ezek. 2. 3. chap. the Prophet is commanded to go and Preach the Word to the Jews and yet the Lord tells him before hand That they would not hearken to him as chap. 3. ver 7. So Jerem. 1. 17-19 and Jerem. 20. 9. Quest Quest To what end should a Minister Preach to such a people as contemn and reject his person and Doctrine Answ Answ 1. To discharge his duty and Conscience before God in that place and Calling in which God hath set him 2. To convince the obstinacy and unthankfulness of such a people and to leave them without excuse So Ezek. 2. 5. Whether they will hear or whether they will forbear yet they shall know that there hath bin a Prophet among them Observ 3 Observ 3. Nazareth is called our Saviour's own Countrey where he was brought up and lived many years and yet it was but a mean and obscure place and contemptible in it self as may appear by that contemptible speech of Nathaniel concerning it Joh. 1. 46. Can any good thing come out of Nazareth and though it be called a City yet that proves it not to have bin any large City for sometime in Scripture small Towns or Villages are called Cities as Bethlehem Luke 2. 4. Joh. 7. 42. And St. Hierome in locis Hebraicis testifieth that in his time Nazareth was a small Village Hence then we may learn not to judge of mens persons and gifts by the mean place or Countrey where they have bin born or brought up as to say or think Such a one is of mean parts or gifts because he was born or brought up in a mean or obscure place or Countrey for God can bring excellent persons and of rare gifts and Graces out of mean and obscure Countreys even Christ himself the most excellent person that ever lived on earth was brought up at Nazareth an obscure place and there his Parents and kindred also lived So Amos 1. 1. So Jeremy born at Anathoth a poor Village Jer. 1. 1. Isai 10. 30. It was the ignorance and errour of the Pharisees to comtemn Christ because of the meanness of the Countrey of Galilee in which he lived Joh. 7. 52. Search and look say they to Nicodemus for out of Galilee ariseth no Prophet So also it was the sin of Julian that wicked Apostate to call Christ the Galilean by way of contempt as he did and the sin of Tertullus to call the Christians Nazarens in way of contempt in regard of the meanness contemptibleness of the City Nazareth where Christ had bin brought up Act. 24. 5. We must take heed we do not contemn or vilify good Christians because of the mean place or Countrey where they have been born or brought up or where they live but we must highly esteem and reverence them for those Spiritual Graces which we see in them whatsoever their Countrey and place of their birth or education have been Not but that there is difference in places and Countreyes and one may be better then another to live in especially in respect of the means of Grace which are more plentifully to be had in some Countreyes then in other but yet the Grace of God is not absolutely tyed or confined to one place or Countrey above another but as the Wind bloweth where it listeth c. so is every one that is born of the Spirit Joh. 3. 8. And Act. 10. 35. In every Nation he that feareth God and worketh Righteousness is accepted with him Et de Hierosolymis et de Britannia aequaliter patet Aula coelestis Hieronym Epist 13. Observ 4 Observ 4. Though Nazareth were but an obscure City yet this is a great honour to it that it was our Saviour Christ's own Countrey where he was brought up which shews that excellent and worthy persons for Spiritual gifts do bring great honour and credit to the places and Countreys or Cities where they live though otherwise they be mean and obscure places Thus our Saviour by his birth and education
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
to imply Matth. 10. 37. A speciall example we have in Joseph toward his Father Jacob How many wayes did he expresse his great love unto him As by inquiring after him so carefully when he had been long absent from him by desiring to see him again and to have him come into Aegypt to dwell with him And when he was coming he expressed his love by going to meet him in the Way and by falling on his neck and weeping c. So also by visiting him in Sicknesse See Gen. 43. 45 46 48. Chapters And this love must shew it self in all Fruits and Duties of love that is to say in doing them all the good they can in respect of their Souls and Bodies in helping and comforting them in their necessities and distresses if need require and as they are able and all other wayes as in bearing with their infirmities and covering them c. so did Sem and Japheth Gal. 5. 13. By Love serve one another Much more should Children thus be serviceable to Parents by Love As they look that Parents should shew love to them so they again to Parents for love deserveth love c. Use Use It reproveth some unnaturall Children which shew little or no love to their own Parents but are unkind froward and churlish toward them so far from doing all good to them that they can scarce give them a kind word of their mouth yea some do shew hatred and despight against their Parents because they reprove or correct them and will not let them have their Will Monsters in nature they are rather than Christian Children unworthy the name of Children c. The Apostle reckoneth want of Naturall affection amongst the grossest sins Rom. 1. 31. and 2 Tim. 3. 3. And as in all others it is a hanious sin so especially in Children Let such as have been guilty repent c. The second Duty of Children to Parents is Reverence or reverent awe and respect towards them which is twofold Inward and Outward 1. Inward reverence in heart being affected and disposed with all due regard toward them and with high estimation of them Levit. 19. 3. Ye shall fear every one his Mother and Father Gen. 27. 12. Jacob did so fear and reverence his Father that he was unwilling to adventure his displeasure though it were to gain the Blessing and though he were advised to it by his Mother 2. Outward in reverent and dutifull Speech and behaviour expressing thereby the inward reverence of their hearts 1. Touching Speech They are to shew reverence partly by speaking humbly dutifully and mildly unto them being present upon all occasions and partly by speaking reverently and respectfully of them being absent 2. Touching the rest of their behaviour and gestures they must therein also shew all due reverence as by uncovering the Head bowing the knee and other parts of the Body rising up before them going to meet them being silent in their presence or sparing in speech c. Joseph though a great Ruler in Aegypt and his Father in want and at his finding yet when he was coming to him went forth in his Charet to meet him c. Gen. 46. 29. And Gen. 48. 12. when he had presented his two Sons to be Blessed of him he bowed himself with his face to the Earth 1 Reg. 2. 19. Solomon though a great King yet did great reverence to his Mother Bathsheba rising up to meet her and bowing himself to her and causing a seat to be set for her at his right hand Vse 1 Use 1. To reprove much unreverent carriage of Children toward Parents A raigning sin in many Children which either know not what duty and reverence is due to Parents or at lest make not conscience of performing it as they ought Touching inward fear and reverence of heart how many are void of it despising their Parents in heart and thinking meanly or basely of them especially if they be aged or poor in estate or have some infirmities c. Great is the sin of such despising those out of whose Loyns and Bowells they proceeded and from whom they received their conception birth and first beeing To despise Parents is to despise the Image of God shining in their Authority and Preheminence A sin which God hath severely punished one of the sins for which the Jews suffered the seventy years Captivity in Babylon Ezech. 12. 7. In thee have they set light by Father and Mother c. Touching outward Reverence How little appeareth in many Children either in Speech or Cestures Touching Speech some care not how malepertly and sawcily they speak to their Parents as if they were their fellows and equalls talking to them as if one Neighbour were talking to another and not like a Child to Father or Mother Some are worse who stick not to deride and mock their own Parents and to lay open their infirmities to others like cursed Cham Gen. 9. 22. But let them remember the sentence given against them by the mouth of God Prov. 30. 17. The eye that mocketh his Father and despiseth to obey his Mother the Ravens of the Valley shall pick it out and young Eagles shall eat it Others stick not to revile and rayl at their Parents But of this I shall have occasion to speak upon the words following As for other behaviour how unreverent is it in many Children scarce uncovering their Heads bowing or rising up to them c. but behaving themselves unreverently proudly or scornfully in their looks countenance and otherwise toward their Parents Parents also are faulty in suffering it Object Object I reverence them in heart Answ Answ Not enough to say so unless it appear in thy behaviour If one should say he reverenceth the King and yet not shew it outwardly would this serve the turn Well let all such undutifull Children take notice of their sin and be truly humbled for it Though their Parents be dead and gone whom they despised yet beware of living in this without repentance lest it pull down the judgment of God upon them c. Use 2 Use 2. Let all Children for time to come make conscience of reverent carriage toward Parents both inwardly in heart and in all outward behaviour as becometh them and beware of the lest contempt of them To this end let them often look at God's Commandement requiring honour to be given to Parents and withall think how much thou art bound to reverence them out of whose Loyns and Bowels thou art come into the World Therefore though thy Parents be poor or aged and shew infirmities yet still they are thy Parents and so to be feared and reverenced therefore look thou do it now while they are living lest if thou contemn or disdain them it trouble thy conscience afterward when they shall be dead and gone Use 3 Use 3. Admonition to Parents so to carry themselves that they may preserve their Authority and not lay themselves open to contempt of their own Children To
the cause of so many other sins Think also how unbeseeming it is for Christians who should shew all meeknesse and patience toward others c. 4. Lastly Such as find themselves given to rash anger let them daily pray against it desiring God to mortify in them this sinfull passion c. So much of the case of Conscience supposed by the Scribes and Pharisees touching such Children as had in their rage and anger sworn that their Parents should have no profit by them Now to speak of their Resolution given of this Case and Question which was this that in this Case a Child was not tyed to Honour his Parents by doing them Good but was free from sin though he refused so to Honour them That this was their resolution of the Case may appear by these last words of the Verse He is free or shall be free And the same is further declared in the next Verse as we shall hear when we come unto it Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath for they held that an Oath once solemnly taken did absolutely bind the party that had taken it to the performance of what he had sworn though it were a thing in it self unlawfull yea they put great Religion in the keeping of a Oath though it were taken to do that which was evil and sinfull See Matth. 5. 33. where our Saviour sheweth That it was the Doctrine of the Jewish Teachers that men were very strictly bound to keep their Oaths which indeed is true of all lawfull Oaths but not of unlawfull Observ 1 Observ 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken did excuse and allow of the sin of Children in dishonouring Parents which shews us That it is the property of Hypocrits and wicked Persons such as these Pharisees were to maintain and defend sin in themselves and others under pretence and shew of Religion and Conscience See before Chap. 6. 26. Observ 2 Observ 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents in case they had sworn not to help or profit them We may learn That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden and for omission of Duties commanded They give Liberty for practise of sin where God hath given none letting loose the Rains and Bridle to sin where God would have it held in strait Thus did the Scribes and Pharisees they taught many licentious Doctrines opening a wide Gap unto sin as we may see Matth. 5. For example they taught that it was lawfull for a Man to put away his Wife by divorce for small matters That it was lawfull to swear in ordinary Communication if a Man did not forswear That it was lawfull to seek private revenge requiring an eye for an eye That it was lawfull for a Man to hate his Enemies so that he loved his Friends c. Use Use See then a Rule or Touch-stone by which to try and know the corrupt Doctrine of false Teachers Look whether their Doctrine tend to liberty in sin and unlawfull practises or to the omission of necessary Duties commanded of God If it do it is corrupt and unsound Doctrine and to be rejected and taken heed of such are many Doctrines of the Church of Rome as their Doctrine of tolerating Fornication under penalty of money their Doctrine of Pope's pardons granted for money to forgive sins not onely past but for many years to come Their Doctrine of Equivocation of exempting their Clergy-Men from Subjection to the Civil Power of Magistrates Such also is the Doctrine of those which deny the morality of the Sabbath On the contrary that Doctrine which tends to the restraint and beating down of sin is good and sound and to be imbraced Observ 3 Observ 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath that they would by no means have it broken by Children no not if they had sworn against their own Parents much more accompt should be made of a lawfull Oath taken to do things lawfull and good How great care should every one have to keep such an Oath Psal 15. 4. It is said to be one mark of him that shall be saved that having taken an Oath he keeps it though it be to his hinderance Therefore great and fearfull is the sin of those who having taken lawfull Oaths make no conscience to keep them such little think how fearfull the sin of perjury is by which they lay themselves open to the Curse of God unto which every one binds over himself by taking an Oath if he do not conscionably perform what he hath sworn unto being a matter in it self lawfull to be done Mark 7. 12 13. And ye suffer him no more to do ought for his Father and Mother Making the Word of Mar. 31. 1622. God of none effect through your tradition which ye have delivered and many such like things do ye IN the former Verse our Saviour alledged the corrupt Tradition or Doctrine of the Scribes and Pharisees concerning the Duty of Children to Parents in helping them in their necessities viz. That in case a Child had sworn or rashly vowed that his Father or Mother should have no profit by them then he was not tyed in conscience to relieve them but was free from guilt of sinne though he refused to do them Good Now in these two Verses he further sheweth the hurtfull and dangerous Effects and Consequents of this their corrupt and wicked Doctrine Which Effects are two 1. That by this Doctrine they hindred the Child from doing good or affording help to his Parents when he had thus sworn the contrary Ver. 12. 2. That by this Tradition they made Voyd the Word of God Ver. 13. Then in the end of that Verse he briefly chargeth them with sundry other corrupt Traditions which they maintained besides the former of exempting Children from Duty to Parents Ye suffer him no more c. It may be they did not plainly or flatly forbid the Child in this Case to do Good to his Parents but because by their corrupt Doctrine they gave liberty to a Child to refuse to relieve his Parents when he had sworn the contrary therefore they are said Not to suffer him to do ought for them To do ought That is to do any good or afford any help or profit to his Parents or any relief in their necessities Where note that our Saviour imputeth the sin of such an undutisull Child to the Scribes and Pharisees as the causes of it by their Licentious Doctrine c. Observ 1 Observ 1. Here first we may gather That corrupt Doctrine is the cause of corruption and wickedness in Life and Practise The Scribes and Pharisees by their wicked Doctrine exempting Children from helping Parents were the
4. Their forgetfulness of the two former Miracles of Christ so lately wrought in feeding 5000 Persons with 5. Loavs at one time and 4000 with 7. Loavs at another time Ver. 18. Do ye not remember when I brake the five Loavs c. Before I speak of the particular faults reproved first we may gather some matter of Instruction from Christ's Reproof in general Observ 1 Observ 1. That we are not to let others alone in their Corruptions and Sins but to admonish and reprove them for the same as occasion is offered and so far as our Calling will warrant us Our Saviour perceiving his Disciples to be faulty and to offend by ignorance infidelity c. le ts them not alone in these Sins and Corruptions but admonisheth and reproveth them and that sharply according to the nature and quality of their offences So at other times he used to do as Chap. 4. Ver. 40. when they were too fearfull of being drowned in the Storm he reproveth their timorousness and infidelity saying Why are ye so fearfull How is it that ye have no Faith So Matth. 15. 16. he reproved them for being so dull and hard to conceive his Doctrine saying Are ye also yet without understanding c So Luke 24. 25. he reproved the ignorance and infidelity of the two Disciples which journyed to Emmaus O Fools and slow of heart saith he to believe all that the Prophets have spoken c. So Matth. 16. 23. he sharply reproved Peter for going about to disswade him from going up to Hierusalem to suffer Death Now by this his own practice he would teach us our Duty not to let others alone in their Sins and Corruptions though they be faults of ignorance or infirmity nor altogether to wreak at them but carefully to admonish them yea and reprove them sharply if need be for the same Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault c. Ephes 5. 11. Have no fellowship c. but reprove them 1 Tim. 5. 14. Warn them that are unruly Reas 1 Reas 1. It is a duty of Christian love thus to admonish our Brethren of their Corruptions Levit. 19. 17. Thou shalt not hate thy Brother in thy heart Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Reas 2 Reas 2. It is a good means to reform and redress the Corruptions that are in others c. A means to bring them to more thorough sight of their sins and so to humble them and to cause them to renew their Repentance Therefore Matth. 18. 15. If he hear thee thou hast gained thy Brother Reas 3 Reas 3. Such as do not admonish others do become guilty of their Blood Ezek. 3. Quest 1 Quest 1. Whether are we to reprove all Faults and Corruptions which we see or know to be in others Answ Answ Not so for some smaller and lesser Infirmities may be covered and passed over in love namely such as the party offending is already much humbled for in himself and such as are not openly offensive or scandalous to others 1 Pet. 4. 8. Love shall cover a multitude of Sins And Prov. 19. 11. It is a mans Glory sometimes to pass over a Transgression Quest 2 Quest 2. Whether doth this duty of Admonishing and Reproving of Sin in others concern all Christians Answ Answ Yes it is a duty binding all to performance as occasion is offered and within compass of their Calling And therefore the Precepts given in the Word of God touching practise of this Duty do run generally and indefinitely as we have heard before Yet chiefly and principally this Duty is required of such as have speciall Charge of others as Ministers Parents Masters of Families Husbands c. Quest 3 Quest 3. When or in what Case have all Christians a Calling to reprove sin in others Answ Answ Whensoever there is likelyhood or hope of doing good by such an Admonition or Reproof when there is hope of Glorifying God or of doing good to the party offending which may the better appear and be known by weighing all Circumstances of Time Place and Person when where and to whom the Admonition is to be given Vse 1 Use 1. To condemn the great neglect of this so necessary and profitable a Duty of Admonishing and Reproving sin in others A Duty much neglected among Christians now a-dayes and that not onely by the common sort but even by some of the better sort some are so far from conscionable practice of this Christian Duty that they know not how to perform it in any sort as is fit others think it is a Duty that concerns them not but put it off to Ministers Some can talk of others Faults and Corruptions and censure them behind their backs but have not the charity to Admonish them c. Men have vain excuses to hinder them in this Duty They are afraid they shall be counted medlers or busie-bodies or that it will not be well taken or that they shall lose a Friend and purchase ill will to themselves And so under pretence of these or the like excuses they suffer others to go on in known and manifest sins using no means to reclaim or reform them as they should do by Christian Reproof or Admonition They suffer the guilt of sin to remain upon the conscience of their Brother for want of love and care to tell him of his fault and offence in due manner Contrary to that Levit. 19. 17. Thou shalt not suffer sin upon thy Neighbour This great neglect of the duty of Admonition and Reproof is one main cause of so many grosse Corruptions and scandalous Sins remaining unreformed in many Christians now a-dayes A great cause of the abounding of sin amongst us Use 2 Vse 2. To stir us up to make Conscience of this Christian Duty of love to others as occasion shall be offered viz. of admonishing and reproving sin in others not suffering our Brethren to go on in known and manifest sins but using means to reclaim them admonishing them of their offences and reproving them if need be thereby to bring them to a sight of their Sins and to true Repentance And here we must not suffer small matters to hinder us in performance of this Duty Eccles 11. 4. He that regardeth the Winds shall not Sow and he that regardeth the Clouds shall not Reap Especially such as have charge of others Souls as Ministers Parents Masters c. Rules to be observed for the right performance of this Duty of admonishing and reproving Sin in others 1. The matter of reproof is to be taken out of the Word of God or to be grounded on the same Col. 3. 16. 2. It is to be done out of love and compassion to the Soul of our Brother that is out of a true and unfained desire of his Good and Salvation and with mercy and pitty towards him in regard of his sin and not out of spleen malice
of mercy performed to them See Matth. 10. 4. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward Prov. 19. 17. He that hath pitty upon the Poor lendeth unto the Lord and that which he hath given will he pay him again This is to be understood chiefly of shewing mercy to the poor Saints of God whosoever doth so lendeth to the Lord and he will repay and recompence him for the same Gal. 6. 9. Let us not be weary in well-doing that is in doing good to the Saints and houshold of Faith as it is expounded in the Verse following for in due season we shall reap c. that is we shall receive a reward or recompence from God himself for all the good we do unto his Saints 1 Cor. 9. 6. He that soweth bountifully shall reap bountifully that is a bountifull reward from God for his liberality towards the Saints of God Quest Quest What reward shall such receive from God who shew love and mercy to his Saints Answ Answ A twofold reward 1. Temporary in this life which God will give unto them so far as shall be good for them in blessing and prospering them so much the better in this world and in their outward estate by how much the more forward they are in shewing love and mercy to his Saints Deut. 15. 10. Thou shalt give to thy poor Brother and thine Heart shall not be grieved c. because that for this thing the Lord thy God shall blesse thee in all thy works c. Prov. 3. 9 10. Gen. 12. 3. At least the Lord will reward them in this life by giving them inward comfort in their Consciences by the performance of such works of Charity to the Saints 2. Eternal after this life in Heaven Matth. 25. 34. compared with ver 40. Christ shall say to those on his Right hand Come ye Blessed for I was an hungred and ye gave me meat c. Then ver 40. In as much as ye have done it unto these my brethren c. Use 1 Use 1. Hence gather that it can be no loss or hinderance to us to do good and shew mercy to the Saints of God or to be liberal and bountifull towards them any way within compass of our ability forasmuch as God himself hath promised to reward and recompence us either in this life or after this life or both and he will do it Therefore it shall be rather a great gain and advantage unto us that we have bin liberall and bountifull in shewing mercy to the Saints of God Let such think of this who are afraid it will be a hinderance to them in their estate in this World if they be liberall in works of mercy towards the Saints of God Use 2 Vse 2. See here again how great encouragement we have to this duty of shewing love and mercy to the Saints of God seeing the Lord himself will reward and recompence us for the same and that both in this life either by blessing and prospering us so much the more in our outward estate or by giving us inward comfort in our own Consciences and also after this life by giving unto us the reward and Crown of everlasting life and Glory in his Heavenly Kingdome Think of the greatness and excellency of this reward promised of God and which he himself will give unto us for all the love and mercy we shew to his Saints and Servants in this life that it may perswade and move us to all readiness and forwardness herein The rather because of the manifold hinderances and discouragements which we shall meet with to hinder us in the duties of love and mercy to the Saints of God against all which let us oppose this excellent reward which the Lord himself hath promised us for doing good and shewing mercy to his Faithfull Servants That we be not hindred by any inconveniencies or diâ—ficulties let us often look at the blessed reward which we shall receive of God himself for doing good to his Saints Consider that in doing good to them we do good to our selves procuring to our selves a most excellent and blessed reward both here and hereafter in heaven In giving to the poor Saints of God we lend to the Lord himself who will abundantly repay and recompence us by shewing love and mercy to the Saints of God we lay up treasures in Heaven where neither Moth nor Canker corrupteth c. Matth. 6. 20. We make us bags which will not wax old c. Luke 12. 33. Though this consideration of the reward promised be not the main or principal motive that should move us to shew love and mercy to the poor Saints of God for we ought to do it out of our love to God and to his Saints and children though there were no reward promised yet the Lord would have us to look at the reward which he hath promised the better to perswade and stir us up to this duty which he requireth of us He might have commanded it without promising any reward and then we must have obeyed much more now that he doth allure and draw us by the hope of so excellent a reward Now followeth the certainty of the reward here promised by our Saviour to such as perform the least work of charity or mercy to his true Disciples The certainty is implyed 1. By the asseveration Verily I say unto you 2. By the manner of propounding the promise He shall not lose c. Observ 1 Observ 1. Though such Asseverations as this may be used sometimes yet not leightly vainly or commonly in small and trifling matters but upon serious and weighty occasions when some matter of weight is to be avouched by us Thus our Saviour alwayes used this kind of asseveration Verily c. which therefore condemns the practice of such as do so commonly and leightly use this or such like earnest asseverations as Verily Truly c. when there is no necessity or weighty occasion to use the same Contra in our ordinary communication we should content our selves with Yea and Nay Matth. 5. 37. Observ 2 Observ 2. See the difference between Christ's teaching and the teaching of all others in the Church He in his own Name immediately c. See before Verse 1. of this Chapter Observ 3 Observ 3. The Reward which is promised and shall be given of God unto such as perform duties of love or mercy to his Saints is most sure and certain unto them They shall not lose it or misse of it either in this life or after this life in Heaven This our Saviour avoucheth by his own testimony putting the weight of his own authority upon it and that with an earnest asseveration Verily I say unto you He shall not lose his reward That which Solomon speaketh of the reward of good works in general Prov. 11. 18. He that soweth righâ—ousness shall reap a sure reward is true in particular of the reward that shall be given
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
yield a kind of obedience to God in some of his Commandements but not in all They refrain some sins but not all that are forbidden in the Law of God They practise some duties but not all that are required They keep some beloved and darling sin or sins still as Herod did So far as stands with their worldly profit or carnal delight they are content to obey God but in those Commandements which do most directly crosse their corrupt nature and sinful lusts or do hinder their worldly profit and gain in those they withdraw their obedience But all this is hypocritical and counterfeit obedience such as God accepteth not but rather hateth and detesteth Such therefore must remember what is said Jam. 2. 10. Whose keepeth the whole Law and offendeth but in one point is guilty of all Such an union there is between all parts and Commandements of the Law of God that one cannot be violated without the breach of all the rest in as much as by the breach of one the authority of God the Law-giver is contemned as well as by the breach of all Besides that any one sin or breach of any one Commandement of God being lived in without repentance is fearful and dangerous being sufficient to condemn the sinner Ezek. 18. 10. If he beget a son that is a robber and a shedder of blood and doth the like to any one of these things c. he shall surely dye c. As one leak in a ship upon the Sea is enough to sinck it if not stopped so one sin c. Vse 2 Vse 2. To stir up and move us to make conscience of yielding an universal and entire obedience unto God in all his Commandements remembring that he is the author and giver of the whole Law and will be obeyed in the whole and every part or else he will reject and abhor all our obedience Therefore take heed of obeying God to halves and think not to please him or to have true comfort in thy own conscience by such hypocritical obedience Take heed of bearing with thy self in the breach of any one Commandement of God beware of cherishing the love of any one sin in thy heart Contrà as thou desirest truly to glorifie and please God by thy obedience to his Will and to have true comfort thereby in thy own conscience so look that it be an universal obedience to all and every Commandement of God Now further from that which is evil and discommendable here in this young Ruler Observ 2 Observ 1. In thar he ignorantly and falsly supposeth that he had kept the Commandements well enough because he had performed some kind of outward obedience to them hence observe That it is one property of formal and close hypocrites to rest in outward conformity and obedience to the Law and Commandements of God thinking that to be sufficient without inward and spiritual obedience of the heart Thus did the hypocritical Scribes and Pharisees whom therefore our Saviour reproveth Matth. 23. 25. Woe to you Scribes and Pharisees hypocrites for ye make clean the out-side of the cup and platter c. And Verse 28. like whited Sepulchres ye outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity See Luke 18. 11. And thus it is with all formal hypocrites and unsound Christians they are wont to rest in outward obedience and conformity to the Law of God without any true conscionable care of the inward Such are those foretold by the Apostle 2 Tim. 3. 1 5. In the last dayes perillous times shall come c. In which some shall have a form of godlinesse but shall deny the power thereof These are formal hypocrites resting in outward obedience to the Law and Commandements of God without the inward power and life of godlinesse As the Papists do at this day Reas 1 Reason 1. They are either ignorant or at least do not duly consider of the true nature and property of the Law of God viz. that it is a spiritual Law reaching to the heart conscience and inward man as well as to the outward Rom. 7. 14. We know that the Law is spiritual c. Reas 2 Reas 2. Their only or chief care is to approve their wayes unto men and not so much to obey and please God Matth. 23. 5. Our Saviour sayes of the Scribes and Pharisees All their works they do for to be seen of men And Luke 16. 15. Ye are they which justifie your selves before men but God knoweth your hearts Use 1 Use 1. See how many formal hypocrites are now adayes to be found in the Church in that it is so common a thing with men to rest in ourward obedience to the Law and Commandements of God without care and conscience of the inward How many are there who think they keep the Law of God well enough and are religious enough if they refrain from outward grosse sins before men and if they perform some outward duties of Religion towards God and of charity to men if they come to Church duly hear the Word receive the Sacrament and not only so but use prayer in their Families though this is wholly neglected by a great many If they have some care of the outward sanctifying of the Sabbath and if withall they do perform such outward duties of Charity and Justice toward men as are required in the second Table of the Commandements then they think all is well and they rest in this outward conformity to the Law in the mean time making no conscience of inward and spiritual obedience to the same but harbouring gross sins and corruptions in their hearts both against God and Man Thus is it with many if not with the greatest part of such as bear the name of Christians now adayes which shews how great the number is of formal and close hypocrites and how small the number is of sound Christians and how true it is which the Scripture hath foretold touching these last and dangerous times in which we now live that men should have an ouâ—ward form of godliness denying the inward power and life of it 2 Tim. 3. Formal hypocrisie is one of the raigning sins of these times the Epidemical disease of Christians yet fearful and dangerous to be lamented with a fountain of tears Vse 2 Use 2. For Admonition to every one of us to take heed of this property of formal and close hypocrites that we do not rest in outward conformity and obedience to the Law of God with the outward man and in outward carriage as if this were sufficient and as much as God requireth but above all to make conscience of yielding the true inward obedience of the heart unto every Commandement of God remembring that the Law of God is spiritual binding the heart and conscience and that God himself is a Spirit and will be obeyed in Spirit and Truth The rather let us take heed of this formal hypocrisie and resting in outward obedience to
Synagogues are called houses of God Psal 83. 12. And although God hath not now in these times of the New Testament tyed his presence in the same manner to the publick places of his worship as he did to the Temple in times of the Old Testament yet he hath also now made a special promise of his gratious presence in all such places where his people do assemble for his publiâ—k worship Matth. 18. 20. Where two or three are gathered together in my Name c. The place of Gods publick worship is called the face of God Gen. 4. 14. Vse Use This should cause us to love and esteem highly of such places appointed for the publick worship of God where the people of God do assemble and meet to perform such solemn worship Seeing they are the houses of God where he dwelleth we should love and desire to be in them and to joyn there with the people of God in his publick worship Thus did David Psal 26. 8. Lord I have loved the habitation of thy house and place where thine honour dwelleth So else where as Psal 27. 4. One thing have I desired of the Lord c. that I may dwell in the house of the Lord c. And Psal 84. And Psal 122. 1. I was glad when they said unto me let us go into the house of the Lord. So should we be shewing our forwardness on all occasions to frequent such publick places of Gods worship See Act. 2. 46. Luke 2. 37. which shews the sin of those who are so negligent and slack in comming to these publick places of Gods worship who shew so little love to Gods house and to the place where his honour dwelleth that a small matter hinders them from comming to it to joyn in publick duties of Godâ— worship A shower of rain c. which would not hinder them from a Feast or merry-meeting yet hinders them from Gods house where they should enjoy his presence in his Ordinances c. See Heb. 10. 25. Mark 11. 17. My house shall be called of all Nations c. Janu. 24. 1629. OF the second The end and use for which the house of God or Temple at Jerusalem was ordained viz. to be a house of Prayer that is a place peculiar for Gods publick worship to be performed in which is also Typically to be understod of every other publick place of Gods worship in these times of the New Testament Observ 1. The true end and use for which all publick places of Gods worship are ordained viz. that they may be houses or places of Prayer that is peculiar places for the performance of Gods publick worship To this end they are ordained and to this use they ought to serve This was the only use and end for which the Temple was ordained and to which it served by Gods appointment viz. to be a peculiar place for performance of the publick and solemn duties of Gods Service as Prayer Sacrifices Reading and Hearing of the Law read and expounded to the people 2 Chron. 7. 12. Therefore doth the Lord hereby his Prophet call it an House of Prayer and saith it shall be so called and accounted of all Nations And to this very end doth our Saviour here alledg these words of the Prophet to shew the true use for which the Temple at Hierusalem was ordained and ought to serve viz. to be a peculiar place for performance of holy and Religious duties of Gods publick worship For which cause it was also called a Sanctuary and holy place because it was ordained for a holy and Religious use to be employed in publick and solemn duties of Gods Service See Act. 2. 46. So likewise the Synagogues of the Jews which they had in Hierusalem and other Cities were ordained to this holy end and use viz. to be peculiar places for performance of Gods publick Worship as Prayer Reading and Hearing of the Law and Prophets read and expounded c. Therefore our Saviour Christ when he entred into any Synagogue of the Jews it was still to perform some such Religious duty of Gods worship So also the Apostles used to perform such duties in the Synagogues where they came as we read in the Acts of the Apostles The same may be said of all such publick places of Gods worship in our times they are ordained to be houses of Prayer Preaching and Hearing of the Word c. Vse 1 Use 1. See the sin of those who abuse the publick places of God's Worship to other unlawful ends As 1. The Papists employing Churches to Idolatry as to worshipping of Images Prayer to Saints saying or singing of Masse c. These turn the houses of God which should be houses of Prayer and places for Gods true worship into houses of Idolatry superstition and false worship and so of houses of God they make them Synagogues of Satan 2. Such as turn Churches or such like places consecrated and appointed for Gods service to common or profane uses and so hinder the publick worship of God by taking away the places in which Gods people should assemble for that end Thus some have done See Psal 83. 12. 3. Such as come to Church for profane and common ends c. not to serve God religiously in the Congregation but rather to sleep there or to spend time in talking or prating and laughing in time of Divine Service or to fit gazing about upon others Such also as come to shew their vanity and pride in apparrell or to talk with their Neighbours about worldly business c. or to censure or carp at their Minister These turn the house of God which should be a house of Prayer and Religious Worship into a house or place to sleep in or to be vain and idle or into a Common-Hall or Market place to do worldly business in Such also abuse the publick place of God's Worship who make it a place for strife and debate a place to wrangle or fall out in or to revile one another These turn the house of Prayer or worshipping of God into a place of strife and debate with men Great is the sin of all such as do thus profane and abuse the house of God Use 2 Vse 2. See we be careful to employ and use the publike places of Gods Worship to that right end for which they are ordained seeing they are houses of Prayer that is of Divine and Religious Worship see we so use them making conscience to come and repair to them duly to perform publick duties of God's worship as Prayer Preaching and hearing the Word administring of Sacraments And not only to perform them but in due manner not for fashion and custom but of conscience to God in faith and obedience to his Will who requireth of us these Services Also with due fear and reverence of the Majesty of God before whom we stand and in whose sight we are when we come to serve him in his house of Prayer Levit. 26. 2. And to
sought and laboured by Jeremy See Chap. 20. Chap. 26. Now this is a miserable case when the Church being much corrupted such as should be foremost in seeking reformation of those corruptions are most backward yea greatest enemies to reformation and to such as desire and seek it Then must the Church needs be in ill case neither is there any hope or likelihood of any good reformation so long as it is so Therefore when it is so we must be earnest with God in prayer that he may turn and change the hearts of such as are in authority and which should be foremost in seeking reformation of the Church that of enemies and hinderers they may become zealous furtherers of such reformation Of the second The occasion of their seeking to put Christ to death The hearing of his fact in purging the Temple from abuses together with his sharp reproof directed against the profaners of the Temple and by consequence against themselves for tolerating and maintaining those abuses c. Observ 1 Observ 1. It is the property of wicked men to be impatient of Reproof for their sins they cannot endure to have their sins taxed or reproved no not by such as have a calling to reprove them as our Saviour had to reprove these Scribes and chief Priests yea though they be not plainly and directly reproved but covertly and indirectly as our Saviour reproved these yet they cannot endure it Prov. 13. 1. A scorner heareth no rebuke Such a scorner is every wicked man for the most part Especially it is true of such as are obstinately wicked being hardened in their sins Such cannot endure to have their sins reproved by God's Ministers or others who have a calling to reprove them Wicked Ahab could not endure to have his sins reproved by Eliah and therefore counted him his enemy 1 King 21. 20. So Chap. 22. 8. he hated Michaiah c. Amos 5. 10. They hate him that rebuketh in the gate c. Matth. 21. 45. When the chief Priests and Pharisees perceived that he reproved them by his Parables they sought to lay hands on him Which shews how impatient of reproof they were Act. 7. 54. the Jews heard Stephen patiently till he came home to them by reproof and then they were cut to the heart as it is said and gnashed on him with their teeth Reason Reason Wicked men do love their sins and desire to live in them still Job 20. 12. Wickednesse is sweet in their mouth c. They spare it and will not forsake it but keep it still c. Therefore they cannot endure to have them reproved Vse 1 Use 1. See the cause of all that hatred and enmity which wicked men use to shew against Gods Servants especially against his faithful Ministers It is because they do reprove their sins which they not enduring must needs hate and persecute them as enemies Joh. 3. 20. Every one that doth evill hateth the light neither cometh to it lest his deeds be reproved Use 2 Use 2. Take heed it be not so with us That we be not impatient discontented or unwilling to have our sins reproved especially by such as have a calling from God to do it Remember It is the property of wicked men and hypocrites not to endure admonition or reproof for their sins Although a good man may also offend this way as Asa 2 Chron. 16. 10. But not often and usually as the wicked No hope of repentance in such so long as they reject the means c. As one that being dangerously sick and will not endure Physick c. On the contrary it is a notable sign of sincerity if we can willingly and gladly submit to reproof as David Psal 141. Let the righteus smite me c. and Prov. 9. 8. Rebuke a wise man and he will love thee Observ 2 Observ 2. In that these Scribes and chief Priests perceiving themselves to be touched by our Saviour's Reproof were so far from making good use hereof that they were more incensed against them than before insomuch that now they sought his life hence learn That obstinate wicked men hypocrites are so far from being bettered by reproof that they oftentimes grow worse by it being more inraged and provoked to shew their wickedness than before especially against such as reprove them The Scribes and Pharisees being often reproved by our Saviour for their hypocrisie pride covetousness and such like sins were so far from profiting by that Reproof that they grew worse and were more and more inraged against him for reproving them Object Object If it be so Then it may seem better for such wicked men not to be reproved at all lest it make them worse Answ Answ 1. This followes not because such as have a calling to reprove sin as the Ministers of God and all that have charge of others Souls ought to perform this duty for discharge of their own conscience though no fruit do follow in the parties reproved but the contrary rather 2. There are two sorts of wicked men 1. Such as though they be profane and wicked in life yet are in some sort tractable and willing or content to be reproved at least they may be so for ought we know to the contrary before we have tryed them And of these there is no question but we ought to admonish and reprove them as occasion is offered and so far as our calling binds us so to do 2. Such as are obstinately wicked and not only so but open scoffers or scorners of reproof and do shew themselves to be so Now such as these we are not to reprove so long as they continue such but to leave them to God and to his just Judgment if they repent not Prov. 9. 8. Rebuke not a scorner lest he hate thee c. that is an open scorner known to be so c. And Matth. 7. 6. Give not that which is holy unto dogs c. yet withall know That we are not presently to judg every one to be such a scorner who doth at first or at some one time so refuse admonition or reproof but such as do this again and again persisting in this obstinate course See Tit. 3. 10. Use Vse See how fearful a thing it is to be hardened in sin and to have an impenitent heart Such are so far from profiting by the means ordained to bring them to repentance that they grow worse c. Like those whose bodies being distempered with some dangerous sickness no Physick will work but makes them worse c. Pray against this hardness of heart and that we may have grace to yield to reproof and to make use of it c. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him c. Febr. 21. 1629. OF the third The malicious practice of these Scribes and chief Priests against our Saviour They sought how they might destroy him Observ 1 Observ 1. The extream
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.