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
this end they must walk wisely and religiously toward their Children being careful to train them up in instruction and information of the Lord Eph. 6. 4. and to go before them by holy example This is a great means to move reverence in their Children toward them And they must take heed on the other side of foolish vain and loose behaviour before their Children especially when they are young lest this breed contempt c. Mark 7. 10. And who so curseth Father or Mother let him dye the Death Mar. 17. 1621. THe third Duty of Children to Parents is obedience Ephes 6. 1. Children obey your Parents in the Lord c. So Col. 3. 20. This obedience consisteth in sundry things But especially in these five 1. In submitting to Parents instruction and teaching As Parents are to bring them up in good nuture and instruction so Children are to yield themselves willingly and gladly to be instructed shewing themselves teachable Prov. 13. 1. A wise son heareth his Fathers instruction Contrarily Prov. 15. 5. A fool despiseth his Fathers instruction See also Prov. 1. 8. 2. In obeying the Precepts and Will of their Parents in things lawfull and indifferent Jer. 35. The Rechabites being forbidden of their Father to build Houses plant Vineyards or drink Wine c. obeyed therein and are commended and rewarded of God for their obedience Isaac shewed obedience to his Father Abraham in suffering himself to be bound and laid on the Altar for a Sacrifice Our Saviour Christ himself was also subject to his Parents Luke 2. 51. 3. In submitting patiently to the Reproofs and Corrections of Parents and in being carefull to reforme the faults for which they are either reproved or corrected yea though they should reprove or correct unjustly yet Children ought not to refuse or rebell against them Though this seem tedious and against stomack yet seeing God requires it Children must shew obedience even to unjust reproof and correction Touching Reproof Prov. 15. 5. He that regardeth his Father's reproof is wise Et contrá Prov. 13. 1. Solomon makes it the property of an undutifull scorner not to hear his Father's rebuke Therefore every good Child must thence learn on the contrary to hear and obey their Parents rebukes Numb 12. 14. The Lord saies thus of Miriam If her Father had but spit in her face should she not be ashamed seven Dayes By which Speech he implyeth That if a Parent shew a signe of displeasure against the Child for any fault it is fit the Child should not onely take it patiently but shew himself also ashamed thereat Touching Correction Hebr. 12. 9. We have had Fathers of our Flesh which corrected us and we gave them reverence c. A Duty of Parents to correct Children when there is cause therefore Childrens Duty is to sumbit unto it as being for their own good A means through the Blessing of God to reform vice and sin in them yea to deliver their Souls from Hell Prov. 23. 14. 4. In yielding to their Parents Will and Appointment for choyce of their Particular Callings As Parents are to take order and see that their Children live not idly without a Calling but that they be trained up in some honest and lawfull Calling wherein to do good in Church or Common-wealth So Children are willingly to be guided by Parents therein and to take upon them that Calling which their Parents appoint them unto so that it be a lawful Calling in it self and they fit for it Our Saviour himself therein submitted to Joseph and Mary living under them in the Trade of a Carpenter Mark 6. 3. So the Patriarchs were Shepheards by the Appointment of Jacob their Father So David before he was called to the Kingdom was a Keeper of Sheep by the Appointment of Jesse his Father See 1 Sam. 16. the 11th Verse compared with the 19th 5. Lastly The Obedience of Children stands in being directed and ruled by their Parents in the matter of their Marriage when they come to years fit for Marriage and are willing or desirous to enâ—er into that estate The choice of a fit Husband or Wife being a very serious and weighty matter and such as doth very nearly concern the good of the Child therefore in this matter all Children are to be guided by their Parents and not to presume without their Will and Consent to enter into the state of Marriage Parents by the Law of God have power to dispose of their Children in Marriage 1 Cor. 7. 38. The Father is said to give his Virgin in Marriage Deut. 7. 3. Thou shalt not give thy Daughter to the Canaanites c. Exod. 22. 17. There is a Law that he which defloured a Maid should marry her but not without her Father's Consent Isaac at the Age of forty years was at his Father's choice for a Wife And so Jacob was sent by Isaac his Father to Laban's House or Family to take a Wife thence Gen. 28. 2 Sam. 13. 13. Thamar saith to her Brother Ammon The King will not deny me to thee The Heathen knew this by the light of Nature See Gen. 34. 3. in Sichem It is also decreed by all Laws Civil Canon c. The Papists require it Concil Trid. Reas 1 Reas 1. Children are a part of the Goods and Substance of their Parents over which they have power to dispose of them as of other of their Substance Exod. 21. 7. The Jews might by the Law sell their Children to become Servants to others according to the Custom of those times And it seems that the Devil took this for granted that Job's Children were part of his Substance and Possessions and therefore having power given him over his Goods and Possessions he slew his Children Psal 127. 3. An heritage of or from the Lord. Reas 2 Reas 2. By Marriage Children are called to leave their Parents after a sort Gen. 2. 24. For this cause shall a man leave his Father and Mother c. Therefore it is fit that this leaving of Parents should be with their consent Reas 3 Reas 3. By Marriage the power of Parents over the Child is in some sort passed over to the Husband or Wife and is it fit it should be so passed over without Parents consent Here two or three Questions are needful to be briefly resoved Quest 1 Quest 1. Whether a Parent may urge or compell his Child to marry against the Child's Affection Answ Answ He may not because without free consent of the parties to be married there can be no lawful Marriage this consent being of the Essence of Marriage yet a Parent may command or require his Child to marry in some case and the Child ought not without weighty and just cause to refuse Quest 2 Quest 2. May a Parent restrain or keep his Child from Marriage Answ Answ He may keep him from this or that Marriage in particular with such or such a Party for some just cause but not from Marriage in generall
1222 Cautions concerning it 1223 The heart must be free in it 1224 Children God sometimes makes them a Curse 1114 Should be nurst by the natural Mother 1115 Christians must be like them 723 724 657 673 Christ's Love to them 725 We should pray for them 725 They are naturally tainted with Sin 624 Their Duties to Parents 407 410 They should not curse their Parents 411 They ought to help their Parents 74 416 Christ 1224 1230 He rules the Devils 65 70 Why the Devil professed his Knowledge of him 67 253 Why Christ rebuked the Devill for confessing him 69 The Authour and Subject of the Gospel 3 Efficacy of Ordinances from him 26 Obedience due to him 58 92 110 Why the Devill adored him 253 Faith unites to him 285 God's Love to him 33 586 Christ the chief Teacher 370 417 587 591 713 1033 All ought to hear him 588 His Enemies 163 390 1028 1029 1030 1058 1085 1377 He is true God 4. 24 76 98 His Dignity 7 24 31 599 912 We must forsake all for him 28 58 271 He resembles the Dove 31 The ground of Ged's Love to us 34 Why he was nempted forty dayes 38 39 His Love to us 39 127 467 468 531 636 656 756 782 1311 1332 1335 He is Lord of all the Creatures 42 246 378 He governs the Church 46 47 His Kingdom 47 818 1027 1550 1564 His Power 60 89 245 366 378 497 663 813 815 1247 1649 His Holiness 68 His Mercy 76 100 247 356 384 461 489 496 His spiritual presence 82 He is a spiritual Physitian 89. 115. 147. 276. 279. 463 Why he would not have the People to flock to him 93 How he saw their Faith 97 He takes notice of our Graces 99 He knows the heart 104. 1247 When on Earth he could pardon 106 One end of his coming to convert Sinners 117. 118 Difference between his Disciples and John's 119 He is a spirituall Bride-groom 122 His humune Nature 131 515 580 829 1040 1147 1309 He hath Power over the Sabbath 132 His Miracles 135. 280 His Friends 145 Why he chose Judas among his Apostles 155 He was subject to our Infirmities 160. 1309 We should seek the Knowledge of him 190 His diligence in the Ministry 238. 501. 694 He was subject to humane Passions 241. 356. 474 Why he returned into Galilee 267 Why he asked Who touched him 281 Why he sometimes published and sometimes forbade the publishing of his Miracles 281 He comforts the humbled 284 He is Lord of Life and Death 294 His Humiliation 300. 1370. 1389. 1417. 1409 Why in Prayer he looked upward 365 He is a spiritual Pastor of Souls 369. 1290 What he prayed for in the Mount 372 In him a two-fold Will. 440 Misery of Man without him 457. 1261. 1267 His Humility 496. 656. 797. 798 He is the true Messias 510. 572. 1406. 1409. 1447 He was called of God 510. 661 His fore-knowledge 513. 1057 His Sufferings 513. 516. 518. 520. 521. 601. 602. 788. 799. 932. 1202 1240. 1246. 1253. 1258. 1290. 1303. 1306. 1310. 1323. 1329. 1381. 1485. 1506. 1508 His Resurrection 523 Why he fore-told his Passion 525. 602 We must imitate him 534. 535 His Glory 562. 569. 580. 567. 1408 Those that follow him must suffer 538. 769 His Transfiguration 563. 566. 569 His Divinity 584. 593. 538. 1024 Why his Divinity was not published in the time of his Humiliation 592 His Patience 620. 1451. 1452 His Wisdom 730 812 It was not his Work as Mediator to confer worldly honour 791 Why he came poor into the World 797 Necessity of his Incarnation 798 He dyed not for all 800 How he received Power from God 824 We should pray for his Kingdom 825 His Long-suffering 833 His Incarnation 908 910. 911 Reverence due to him 912 Causes of his Death 923 He is a Corner-stone 934. 935 His Exaltation 937. 1024. 1147. 1658 He was revealed in the Old Testament 959 He exalted not himself 1022 His Glorification 1025. 1026 1410 Many false Christs 1064. 1065 Contempt of him dangerous 1075 1120 His Prophetical Office 1134 He gave Alms. 1217 We must ask Counsel of him 1243 We should entertain him 1247 His Obedience to the Law 1249. 1382 His Sorrow 1251. 1308 1309 His Meekness 1251. 1451. 1452 Why he fore-told the Treason of Judas 1252 How we may be guilty of his Death 1261 All benefits flow from his Death 1269 Why he prayed 1305 His Fear 1398 His Trayer 1317. 1319. 1321. 1324 How could he pray against his Suffering since it was decreed 1321. 1322 Whether his sensitive Will was contrary to the Will of his Reason 1330 A two-fold Will in him ibid. His apprehension by his Enemies seems strange 1369 His Innocence 1398. 1466 Why he made no Answer to the Allegations against him 1402. 1406 How he is the Son of God 1407 What it is to deny him 1424. 1428 His Death 1443. 1492 He is a King 1448 His Work of Redemption 1385 His Humiliation 1468. 1480 He is the true Sin-Offering 1433 He was numbred with Transgressors 1463 It is honourable to bear his Cross 1486 His Love to Mankind 1494. 1530. 1611 His Poverty 1496. 1558 All his Sufferings were ordained by God 1507. 1521 Why he dyed 1542 For whom he dyed ibid. Why Miracles were wrought at his death 1546 How we may honour Christ 1562 Why he rose the third day 1577 His Presence 1605 His Apparition 1613 He is Lord of all men 1652. 1653 Causes of his Ascension 1655. 1656 The ends of his Exaltation 1659. 1660. 1661 How he makes Intercession for us 1659 Why he was baptized 1632 Church Personall succession of its Pastors no certain Mark of its Truth 1396 It may be amongst its Enemies ibid. Christ was not to abide with it on Earth 1191 Christ's care of it 901. 902. 903. 906. 930. 607. 1122. 1192. 1193. 1295 Ministers are Door-keepers of it 1196 It s weighty Affairs should be done carefully 1244 God warns it of troubles 1076 Those that are excluded out of it are odious to God 1103 It is sometimes in great troubles 376. 1121. 1126 God mitigates his Anger against it 1122 God's care of it in time of trouble 1124 It is Catholick in respect of place 1157 The sure estate of it 1170 It is like a House 1188. 1189 On Earth it is in a warfaring Condition 1189 Christ is Lord of it 46. 47. 926. 1190 God is alwayes present with it 976 It is hard to reform it 603. 835. 837 Covetousness dangerous in it 837 Not to be reformed without a Call 840 Rules concerning its Reformation 828. 840 No man should take up an Office in it without a Call 875 God plants Churches 895 It is like a Vineyard 896 God furnisheth it 899 God expects it should be fruitfull 900. 913 How Christ upholds it 935 All Attempts against it are vain 146. 936 It is often tainted with Cōrruptions 600 Gods care of its Reformation 601 It may ordain outward Ceremonies 401 The proper Priviledges
when we come unto it Now to gather some Observations from this 30. Verse Observ 1 Observ 1. First we see here that Peter though called to be Christ's Disciple and appointed afterwards to Preach the Gospel as an Apostle yet was a married Person at the time of his Calling and retained his wife after his Calling This is plain in that his wive's mother is here mentioned See also 1 Cor. 9. 5. Hence then we gather against the Papists the lawfulness of the Marriage of Ministers of the Word that such as are Called to that holy Function may lawfully both marry and also live with their wives after marriage having marriage-society with them Hebr. 13. 4. Marriage is honourable among all and the Bed undefiled And 1 Tim. 3. 2. A Bishop that is a Pastor must be the Husband of one Wife that is such a one as hath but one Wife at once which shews that He may lawfully be the Husband of one at one time as any other Christian man may And whereas the Papists would have the meaning to be that he should be such a one as had bin the Husband of one Wife before his calling to the Ministry this is flat against the very words of the Text he must be one that is the Husband of one Wife not one that hath bin so See also for this Point the example of Philip the Evangelist who was marryed and had Daughters as we see Acts 21. But the Papists Object that although Peter and the Apostle and Philip the Evangelist had Wives before they were called to the Ministery yet they lived not with them neither had company with them as their Wives after their Calling to the Ministery But this is false as may appear by this reason because if they had separated themselves from their Wives after their Calling they should have transgressed the Ordinance of God in divorcing themselves from their Wives out of the case of Adultery contrary to the Doctrine of Christ Matth. 19. 9. But it is not likely they would do so for it had bin a great sin in them and far be it from us to charge them with it Besides it is manifest that Peter lived with his Wife even after his Calling to the Ministery if we consider that place 1 Cor. 9. 5. We are therefore to hold this Doctrine of the Papists condemning the marriage of Ministers to be no other but the Doctrine of Devils as the Apostle calls it 1 Tim. 4. 1 3. Observ 2 Observ 2. It is likely that Peter's Mother-in-Law was a good Woman fearing God 1. Because she lived in a good and Religious Family 2. Because it is said That after she was cured she Ministred unto them that is she waited upon them diligently and helped them with necessâ—ries and this seemeth a good fruit of her Faith and her true love to Christ and his Disâ—iples Therefore taking her to have 〈◊〉 a good Woman We may hence observe That good Men and Women are not exempted or priviledged from bodily sicknesse God useth to visit his own Children with bodily sickness as well as others This we see verified in sundry examples as of Ezekiah Esay 38. Lazarus Joh. 11. Epaphroditus Phil. 2. 27. Timothy 1 Tim. 5. 23. Reas Reas Why the Lord doth this 1. Sometimes to chastise and humble them for some speciall sins into which they fall after their first conversion and by this means to cause them to renew their Repentance for such faults So 1 Cor. 11. 30 32. 2. To prevent sin in them and to restrain them from it for time to come See Job 33. 16 17. 3. To make tryall of their Faith Patience and other Christian Graces in them To see how they will rest upon God for deliverance and how willingly and contentedly they will submit to his hand c. 4. To shew them their Mortality and the Frailty of their earthly Tabernacles 5. To wean them from the love of this World and the things here below and to quicken their hearts to a longing for Heaven that they may be desirous to depart out of the Body when God shall call them to it as Paul was Phil 1. 23. Use 1 Vse 1. Prepare and Arm our selves now in time of health that we may be able and willing to bear the pains of sickness when God shall please to send it on us health and soundness of Body will not alwayes continue The strongest bodies must look for a change Let us now in our health get Faith and Patience and store our Selves with Comfort out of the Word of God that we may be able to bear sickness as we ought when the Lord shall send it Many are impatient and comfortless in sickness because they never made it present to them before it came nor prepared themselves to bear it Use 2 Use 2. It is matter of comfort to us in all sicknesse though never so tedious long or painfull Consider this the dearest Saints of God have tasted of the same Cup. All or most of God's Children hitherto have gone through the pains of Sickness and of Death also we are not better then Hezekiah Lazarus Job c. Refuse not then the Lord 's chastening c. Hebr. 12. He doth it for our good Let us labour to profit by every Sickness c. Mark 1. 30 31. And anon they told him of her And he came and took her by the hand and lift her up and immediately Jan. 24. 1618. the Feaver left her and she Ministred unto them Observ 3 PEter kept his Mother-in-Law in his House and took care of her to nourish her in her Sicknesse Hence Children may learn their Duty towards their Parents being aged Viz. That they ought to succour help and cherish them in their necessities especially in their elder years If Peter did this to his Mother-in-Law how much more do all Children owe this duty to their Naturall Parents By this they are to shew their thankfulnesse for their Life and Education and for all the care pains and cost which their Parents have bestowed therein Their Parents having nourished them should be nourished again by them in their necessity especially in their old age 1 Tim. 5. 4. Let Widdows learn to recompence their Parents for this is honest c. Gen. 47. 12. Joseph nourished his Father and his Brethren and all his Father's Houshold with Bread according to their Families Joh. 19. 26. Our Saviour Christ at his Death took special care of his Mother committing her to John Nature teacheth this thankfulness to Parents The Stork nourisheth her Damme being old The Heathen knew this Truth The contrary sin to this is reproved in the Scribes and Pharisees Mark 7. 11 12. who under pretence of offering Sacrifices to God in behalf of their Parents neglected the relief of their Parents Vse 1 Use 1. To shame many unthankful and unnaturall Children refusing to help and cherish their aged Parents taking no care of them in their necessities to relieve them but
suffering them to shift for themselves And for this some have many pretences as that they have charge of their own or that their Parents are too burthensome lesse might serve them c. Such Children the light of Nature condemns as thankless The Heathen shall rise in Judgment against them who practised this duty better yea the brute Creatures condemn them as unnatural Children Others if they help and relieve their Parents yet it is grudgingly and unwillingly and so as to upbraid them with their kindness which is a grief of heart to the Parents in stead of comforting them Vse 2 Use 2. How great is the sin of such Children who are means to shorten the lives of their Parents by churlish usage yea some with the Death of their Parents that they may enjoy their Goods like to Esau who thought with himself thus The dayes of mourning for my Father will come shortly c. Such Children are Monsters in Nature and utterly unworthy to live upon Earth c. Liberi occidunt parentes non gladio sed maerore animi Luther Observ 1 And anon they tell him of her Observ 1. In that Peter and the other Disciples were carefull to acquaint our Saviour with the weak case of this Woman and withall did intreat him for her as St. Luke saith Hence we may learn That it is our duty to take care of others in time of their bodily sickness or weakness and to use such goods means as are in our power for their help and comfort and for their recovery if God see it good Especially we are to do this for such as are near or dear to us in special manner as our Kindred Friends c. and for such as are of our Charge and under our Government as those of our Family Prov. 17. 17. Quest Quest What helps are we to afford to others in their sicknesse Answ 1 Answ 1. The Spirituall help of our prayers This is the best help and that which we must chiefly lend them Jam. 5. 16. Pray one for another in time of Sickness that ye may be healed David did this for his very Enemies Psal 35. 13. 2. We are to afford unto them also outward helps and comforts for their Bodies so far as we are able providing for them necessary Physick and Dyet if they be of our Charge or if they be not of our Charge yet being ready to afford them our help in 〈…〉 Bodies any way that we can Joh. 11. 3. Mary was carefull to send unto Christ for her Brother Lazarus being 〈◊〉 Matth 8. 5. The Centurion besought Christ for his sick Servant Mark 2. 3 c. The Friends of him that was sick or 〈…〉 were carefull to bring and present him to Christ to be cured So also Ver. 32. of this Chap. They brought unto him all that were diseased c. Reas 1 Reas 1. We all profess to be fellow Members of Christ Therefore we must have compassion on others in their outward afflictions and among the rest in sickness See 1 Cor. 12. 25 26. The members should have care one for another c. Hebr. 13. 3. Remember them which suffer adversity as being your selves also in the Body So Paul 2 Cor. 11. 29. Reas 2 Reas 2. It is a Duty of Christian love and mercy to take care of our Christian Brethren and Sisters in their Bodily Sicknesse Reas 3 Reas 3. We desire others should have care of us in Sicknesse Use To reprove those that neglect this care of the Sick Some there are who if themselves be in health regard not much what becomes of others or how it is with them but let them sink or swim Though they be of their Family or near to them they come not at them nor use any means for their health and recovery or for succouring and comforting of them they have more care of their Beast being sick As for praying for the Sick and with the sick many know not how to do it much less do they conscionably perform it They will use a few formall words of prayer for customs-sake but never go about to offer up their requests to God for the sick party in any effectuall or feeling manner Well such as are thus carefull of their Friends and Christian Brethren or Sisters and especially such as neglect those of their Families in Sickness do manifestly shew themselves to be voyd of true Christian love and mercy and they had great need to think of that threatning of the Prophet Amos against such as live at ease themselves but remember not the affliction of others Amos 6. 6. Anon Or straight way they tell him c. Observ 2. Duties of love and mercy toward the Sick are not to be long deferred but to be performed forthwith and speedily in due time It is likely that the Disciples told Christ of this Woman and intreated for her presently after they were come into the House before they went to meat So Joh. 11. it is likely that Mary the Sister of Lazarus made no delay to send to Christ for her Brother Vse Vse This reprooveth such as put off Duties of love and mercy to the Sick too long finding many excuses and suffering every trifling occasion to hinder them from visiting and helping such as are in Sickness and from praying for them and with them Delay in such Cases is dangerous Gal. 6. While we have time let us do good c. God may take away our sick Friends we know not how suddenly and then we shall be deprived of all opportunity of doing good being dead and gone they will then be uncapable of the Fruits of our love and mercy if our Beast be in danger we delay not to help it c. It followeth Ver. 31. Periculosa est de aliena salute dilatio And he came and took her by the hand c. Luke saith further That he stood over her and rebuked the Feaver Luke 4. 39. Quest Quest Why did our Saviour use these outward Gestures at this time seeing at some other times he cured such as were diseased onely by speaking the word as the son of that Ruler or Noble Man John 5. 50. Answ 1 Answ 1. Some think he used these Gestures to shew his special affection and love to the party Diseased being the Mother-in-Law of Peter 2. The more plainly to set forth the truth and certainty of the Miracle and that it might be the more evident to the Beholders Therefore he used these Gestures as outward Signs and Evidences of the Cure not as means whereby to effect it for it was miraculously effected by the Divine Power of Christ without ordinary means And she Ministred c. That is helped them with things necessary in the House as Meat Drink c. Observ 1 Observ 1. In that our Saviour Christ at the motion and request of his Disciples is so ready to visite this sick Woman and withall doth take pity on her and cure her of her dangerous Feaver we may
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
it or that it is their duty c. They can talk of their Parents Necessities or Infirmities but scarce ever in their lives did they send up one hearty Prayer to God for supply or help of them Well Let all that have been or are guilty take notice of their sin and unfeignedly and speedily repent hereof and for time to come beware of such unnatural Unthankfulness toward their Parents which is commonly the sin of lewd and ungracious Children c. So much of the duties of Children to Parents comprised here under the Word Honour Now a word or two of the Persons to whom it is due viz. Father and Mother Observ Observ Children owe all the duties above-mentioned unto both their Parents to Father and Mother Therefore both are distinctly named not only in these words of the fifth Commandment but also in sundry other places especially in the Proverbs as Chap. 23. 22. Hearken to thy Father that begat thee and despise not thy Mother when she is old Levit. 1. 3. Ye shall fear every one his Mother and his Father where the Mother is first named because she is most subject to contempt usually Gen. 28. 7. Jacob obeyed his Father and his Mother Reasons Reasons 1. Children are most nearly bound by bond of Nature to both Parents for their natural life and beeing whereof they are Instruments under God 2. The care and pains of both Parents in bringing forth and trayning up Children is exceeding great and so great that it seems doubtful which is greatest whether of Father or Mother Therefore Children ought to honour them both Yet so as the Father is to have the pre-eminence in this honour and in all duties as being the chief in regard of Sex and of Authority over the Mother and Children both Vse 1 Use 1. Reproof of such Children as are partial in doing Duties to Parents so honouring one that they despise the other Some respect their Mother only or chiefly because she cockereth and pleaseth them too much in the mean time not caring for their Father c. Others are careful to please their Father and to shew duty to him but none to their Mother and this fault is more common than the former Some Children even when they are young so soon as they are out of the shell learn to despise their Mothers and to cast off their Authority Such must remember the places before mentioned Lev. 19. and Prov. 23. Use 2 Use 2. Admonition to both Parents so to carry themselves toward their Children and to each other that they may preserve their Authority over their Children and that their Children may be moved to honour both as well as one To this End both Parents must be careful to maintain each others Authority and especially Fathers to maintain the Mothers Authority that she be not despised of her Children and she must beware of fond and foolish cockering of Children lest she bring herself into contempt So much of the first Precept here alledged out of the Books of Moses which is a Precept of the moral Law touching the Duty of Children to Parents Now followeth the second Precept which is of the Judiciall Law touching a grievous penalty to be inflicted upon such as break the aforesaid Commandment of the Morall Law in these words Whosoever shall speak evil c. This severe Law of Punishment our Saviour addeth to aggravate the sin of the Pharisees In the words are two things contained 1. The Sin or Breach of the Moral Law appointed to be punished Speaking evill of Parents 2. The Penalty it self Such ought to dy the death Who so shall speak evill Not every kind of evill Speech is here meant but especially two kinds 1. Cursing and banning Speeches uttered against Parents wishing or desiring some evil or mischief to befall them as to wish the Pox or Plague to take them c. And therefore the words are well translated thus Whosoever curseth Father or Mother c. 2. Railing or reviling Speeches uttered against Parents giving them vile or odious Names or Titleâ— in way of Contempt and Disgrace of their Persons Both these kinds of evil Speaking seem to be implyed by the Hebrew Word Killel which is used Exod. 21. and Lev. 20. from whence our Saviour citeth these words Let him dye the Death that is Let him most certainly be put to death for it by the Authority of the Magistrate It is an Hebraism implying the certain performance of the matter spoken of Therefore it is not said Let him dy but Let him dy the Death Quest Quest Was the penalty of death to be inflicted on all such Children as did in any sort curse or rail upon their Parents Answ Answ There are two kinds of cursing and reviling Speech 1. Such as is uttered in sudden passon of Wrath and unadvised Anger for which the party uttering it is perhaps touched with sorrow so soon as that distempered Passion is over Now some think the Law is not to be understood of this 2. Such as is uttered deliberately and advisedly being also joyned with obstinate and wilful Contempt of Parents This I take to be here meant either onely or chiefly See Calvin in Pentateuch and Dr. Willet in Exod. 21. 17. The word Killel used by Moses is derived from Kalal which signifies properly to contemn vilify and set at nought another which argues that the Law speaketh of such cursing and reviling as is joyned with great contempt and vilifying of Parents Deut. 27. 16. Cursed be he that setteth leight by his Father or Mother c. And especially it is to be understood of such contempt as is joyned with Obstinacy and Wilfulness As Deut. 21. 18. not every disobedient Child was to be stoned to Death but such a one as was stubborn and wilful in disobedience persisting therein without Reformation so here I take it that the penalty of Death is denounced not against every reviling word uttered by a Child against Parents but against such as is joyned with some Obstinacy and wilful Contempt Observ 1 Observ 1. It is a most grievous sin in Children to curse or revile their Parents This appears by the grievous Punishment appointed by the Law of God for such viz. The penalty of Death For all sins appointed to be thus punished are very heinous as Murder Adultery Blasphemy c. Prov. 30. 11. Solomon there reckoning up four sorts of gross and notorious Offenders setteth those in the first place who curse their Father and bless not their Mother So Deut. 27. 16. they which set leight by Parents are reckoned among the cursed Crew of heinous Offenders See also Isa 45. 10. Reasons Reasons 1. It is a sin against the light of Nature and therefore condemned by the Heathen 2. It is a high contempt of God and dishonour to his Majesty forasmuch as his Image and Glory shineth in the Authority of Parents over Children Use 1 Vse 1. Terrour unto such cursed and lewd Children as are or have been
guilty of this heinous sin of cursing or reviling their own Parents If any such be among you as I wish there be not let them take notice of their grievous and capital Sin and be moved to humble themselves to God speedily and in great measure for it a slight Repentance will not serve for so grievous a sin c. And let all Children hereafter fear to revile or curse their Parents yea let them beware of all Contempt of Parents though it be but in thought lest it make way to reviling words Eccles 10. 20. Curse not the King no not in thy thought c. So it may be said of Parents Vse 2 Use 2. If it be so grievous a sin to curse or revile natural Parents how much more fearful and hideous a sin is it for any to curse or blaspheme the Name of God their heavenly Father and if cursing of Parents be to be punished with death how much more doth Blasphemy of the Name of God worthily deserve this penalty See Levit. 24. Observ 2 Observ 2. See here what Punishment should by the Law of God be inflicted on such wicked Children as stick not to revile or curse their own Parents and that maliciously and wilfully They ought to be put to death for this heinous sin So the Law of God expresly injoyneth Exod. 21. Lev. 20. Yea it is not only said Such a one shall be put to death but He shall surely be put to death and his blood shall be upon him and our Saviour here ratifieth this judicial Law This also is implied by that of Solomon Prov. 20. 20. Who so curseth Father or Mother his Lamp shall be put out in obscure darkness and Prov. 30. 17. The eye that mocketh at his Father c. the Ravens of the Vally shall pick it out Reas Reas The Justice of God requireth that such as maliciously and wilfully revile and curse those by whose means they have received life and Beeing and the natural faculty of Speech should for this sin be deprived of life and beeing and so have all use of their tongues taken from them Use 1 Use 1. See then what to think of such wretched and ungracious Children who are guilty of this Sin They are unworthy to live upon the face of the Earth to see the light or breathe in the Aire if they be so wicked as to curse or revile those by whose means they came first to enjoy this life and to see the light of the Sun c. Worthy they are to have their tongues cut out of their heads yea to have their whole bodies deprived of life sense by the sword and power of the Magistrate And though in some Churches the Law of man and Power of the Magistrate doth not so take hold as it should do of such lewd Children to cut them off by death yet let them not presume of impunity for the Lord himself can and will in this case take vengeance into his own hands and bring them by some means or other to an untimely death in this World and in the World to come punish them with everlasting death if they do not speedily repent in great measure for so heinous and unnatural a sin as this is Use 2 Use 2. This should move us to wish and desire of God that this Law may take place and be executed in this Church for the terrour of all such ungracious Children See B. Babington on Exod. 21. 15. where he mentioneth the Testimony of a good Writer as he saith who saw one put to death in the Church of Tigurine who had cursed and reviled his Mother Mark 7. 11. But ye say If a man shall say to his Father and Mother It is Corban that is to say a Gift by whatsoever Mar. 24. 1621. thou mightest be profited by me He shall be free OUr Saviour in the 9th Verse charged the Scribes and Pharisees with the sin of rejecting God's Commandement for the keeping of their own Tradition Then from the 10th Verse unto the 14th he proveth that they did so by an example or instance given of two particular Precepts of the Law of God which they by their Tradition did make Voyd And 1. He alledgeth those Precepts of the Law of God Ver. 10. 2. He setteth down their contrary Tradition by which they abrogated the Law of God shewing how by it they made voyd the Precepts of God's written Law Ver. 11 12 13. And 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law 2. Sundry other Traditions Ver. 13. Of the Precepts of the Law of God alledged by our Saviour Ver. 10. I have spoken Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees c. Where we are to consider 1. The Tradition it self alledged Ver 11. 2. The hurtfull and dangerous Effects and Consequents of that Tradition Which are two 1. That by it they hindred Children from doing Duty to Parents Ver. 12. 2. That by it they made the Word of God of none Effect Ver. 13. Touching the alledging of their Tradition Consider 1. The maner of alledging in these words But ye say 2. The matter or substance of it If a man say to his Father c. From the manner Observe That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures and the written Word of God So did these Scribes and Pharisees Whereas Moses or rather God himself by Moses saith Honour thy Father and Mother c. They on the contrary taught that in some case Children were not bound to honour Parents So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies by which Doctrine they plainly crossed the Doctrine of the Law of God forbidding not onely hatred of Friends but even of Enemies as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God For example the Word of God saith Marriage is honourable in all c. Hebr. 13. But they say It is not honourable in Ministers of the Church but unlawfull The Word of God saith Every Creature of God is good being received with Thanksgiving 1 Tim. 4. 4. And again Eat whatsoever is sold in the Shambles 1 Cor. 10. 25. But they say It is a sin to eat Flesh-meat upon some Dayes and at some Times c. Christ at the Institution of the Lord's Supper said Drink ye all of this But they say The common People need not Drink of the Sacramentall Cup but onely the Priest Vse Use See how to know false and corrupt Teachers from true and sound examine their Doctrine by the Scriptures according to the rule prescribed 1 Thess 5. Try all things and see whether it agree therewith or whether it do crosse or
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
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
up and provoking Peter to this rashnesse and presumption and therefore our Saviour might also call him Satan to shew that herein he was an Instrument of Satan being set on work or stirred up by him to give him this pernicious Counsel Observ 1 Observ 1. That good intentions and meanings will not serve to justify or excuse unlawful Actions Peter's intent and meaning was good in rebuking Christ and disswading him from his purpose of Suffering yet for all that our Saviour sharply reproveth his Fact Saul's intention was good in taking upon him to offer Sacrifice in Samuel's absence yet this excuse served him not but he is sharply reproved by Samuel for that Action 1 Sam. 13. 13. Thou hast done foolishly thou hast not kept c. So Chap. 15. ver 21. he pretended a good meaning in himself and the People for the justifying of his Sin in sparing the best of the Amalekites Cattel for Sacrifice yet that excuse served not So Uzzah had a good intention in staying the Ark when the Oxen did shake it yet that excuse him not for notwithstanding his good meaning the Lord smote him with present death for that sin 2 Sam. 6. 7. So those that rashly did publish the Miracles of Christ wrought upon them contrary to his Commandment they might have a good meaning in it yet that excused them not from sin Reason Reason God requires that in all our Actions we do not onely aim at a good end but also have good warrant from his Word for the Action it self we must not follow our good meaning but his Will Deut. 12. 8 32. Rom. 12. 2. Use 1 Use 1. To convince the folly of such as have nothing to plead for excuse of their unlawful and unwarrantable Actions or rash Speecheâ— but their good intention that they meant well and this they think sufficient to justify themselves Here we see the contrary That a good meaning is not enough to justify or make good our Actions further than we have ground and warrant for them out of the Word of God He will not be served with good meanings but by obedience to his Will revealed in his Word This is the Rule we are to walk by and not our own Will purpose or good intention There be many in Hell which had good meaning c. Vse 2 Use 2. For admonition not to rest in good intentions or meaning in our Actions as if this would bear us out in them but first to see that we have good ground from the Word of God for them otherwise we may sin grievously notwithstanding all good meanings We must in every action not onely aim at a right end but withal have a good ground and warrant for the lawfulness of the action it self else it is no action of Faith and so it must needs be a sin Rom. 14. at the last Verse We must not onely mean well but do well that is be sure our Actions be justifiable by the Word of God else we can have no comfort in them though our intention be never so good which shews also how needful it is for every one to have competent Knowledge of the Will of God revealed in his Word for the guiding of us in all the actions of our life and therefore to come duly to hear the Word and to search the Scriptures in private that we may prove what is the good and acceptable Will of God Rom. 12. 2. Mark 8. 33. And when He had turned about c. Sept. 4. 1625. Observ 2 Observ 2. THe duty of such as are in Authority over others and have charge of them not to let them alone in those sins or corruptions which they take notice of to be in them but to admonish and reprove them for the same Our Saviour here taking notice of the sin of Peter his Disciple doth not wink at it but plainly and sharply reprove it in him So at other times when He discerned either him or his other Disciples to be faulty He used to reprove them as we have often heard before See ver 17. hu us capitis So ought all that have Authority and Charge of others Souls to reprove such sins as they take notice of in those of their Charge Especially this concerneth Ministers of the Church not to wink at the sins of their People committed to their Charge but duly to admonish and reprove the same both in their publick Ministery and also in private as occasion is offered Touching our publick Ministery it is one main part of the execution of it to reprove sin in our People Esay 58. 1. Cry aloud c shew my People â—heir Transgression c. 2. Tim. 4. 2. Preach the Word reprove rebuke c. So also in private it is the duty of Ministers to admonish those of their Charge and reprove sin in them Acts 20. 20. Paul at Ephesus taught them not onely in publick but in private from House to House testifying Repentance both to â—ews and Greeks which he could not do without reproving their Sins Now as this Duty concerneth Ministers so also all others that are in place of Government and have Charge of others as Magistrates Parents Masters of Families c. Ephes 6. 4. Parents to bring up Children in admonition of the Lord. So also Masters to reprove sin in their Servants as Elisha did his lying Servant Gehazi 2 King 5. 26. Reas 1 Reas 1. Such as have Charâ—e of others are bound to use all good means to reform sin in those of their Charge Now admonition and reproof duly given is one speciall means sanctified of God to this end Matth. 8. 15. If thy Brother trespasse against thee go and tell him his fault c. If he hear thee thou hast gained thy Brother A means to bring the Offender to sight of his sin and to work remorse and repentance Reas 2 Reas 2. If such as have Charge of others do let them alone in their sins and not admonish them they become accessary to those sins and guilty of the blood of their Souls if they perish in them for want of admonition See Ezek. 3. 18. True not onely of Ministers but of Parents Masters c. who neglect to warn their Children and Servants of sin Use 1 Use 1. To condemn the great neglect of this necessary Duty in many that have Charge of others who are not careful to reprove sin in those of their Charge but let them alone to go on in them without Reformation c. The fault of many Ministers that they do not reprove sin in their People in publick and private but think it enough to instruct them in their Duties as if it were not as necessary a part of their Ministery also to reprove sin c. No marvail if the People living under such Pastors be profane and loose in Life given to swearing drunkennesse profanesse of the Sabbath A main cause hereof iâ— the Minister's neglect to reprove such sins in them How will such
Pastors clear themselves from being guilty of the blood of Souls if the People perish in their sins for want of admonition Again as this duty is much neglected by Ministers â—o also by many Parents and Masters of Families c. who let their Children Servants and those of their Family run on in known sins without reproving or admonishing them One great cause of such profaness and wickedness now adayes raigning in many Children and Servants that they are given to swearing lying breaking the Sabbath filthy speaking disobedience to Parents and Masters c. Parents and Masters are the cauâ—e who do not reprove such sins in those under their Government Much have they to answer to God not onely for their own sins but for sins of their Children Servants c. Guilty of their Blood if they go on still and perish in such sins wherein they have suffered them without Reproof Let them fear lest God punish both them and their Children and Servants for such sins remaining unreformed through their default How did he punish good Eli for not reproving his wicked son so sharâ—ly as he should have done Vse 2 Use 2. Admonition for all that have Authority and Charge over others to make conscience of this Duty of reproving sin in those of their Charge as Ministers Parents c. Though this be a Duty which bindeth all Christians in some Cases yet especially such as have special Charge of others c. Consider the Reasons before alledged c. Now because it is no easie but a hard Duty to perform aright and so as to do good therefore here some rules are to be observed in reproving sin in others especially in those of our Charge See these rules before prescribed ver 17. hu us capitis Use 3 Use 3. If it be the duty of such as are in Authority and have Charge of others to reprove sin in those of their Charg Then this also teachech all that are under the Charge and â—overnment of others willingly to suffer the Word of Reproof and to submit thereunto and to make a holy and right use thereof shewing themselves ready to reform what is amisse yea to be glad and thankful to such as reprove them If David being a King c. Psal 141. 5. Observ 3 Observ 3. Though Peter were a Disciple and holy Apostle of Christ and consequently very near and dear to Christ even as the other Disciples were as appears in that He calleth them His Friends Joh. 15. 14. yet He doth not forbear to reprove and that sharply Hence we may learn That such as have a Calling to reprove sin in others ought not herein to spare or forbear their dearest Friends but to reprove them and that sharply c. Our Saviour used often at other times to reprove sin not onely in Peter but in the other Disciples also though He loved them dearly So Job did not forbear to reprove his Wife though dear to him Job 2. 10. Paul sharply reproved the Galathians Chap. 3. 1. and yet they were as dear to him as Children to a Mother Chap. 4. 19. So He rebuked Peter to his face though His fellow Disciple Gal. 2. 11. Reason Reason It is a duty of love and therefore to be performed toward our dearest Friends Levit. 19. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour c. q. d. Though he be thy Brother or Neighbour beloved of thee yet thou must not spare or let him alone in his sin but reprove him Prov. 27. 6. Faithfull are the wounds of a Friend that is the sharp reproofs of a Friend Therefore a faithfull Friend is to shew his faithfulness by giving such wounds to his Friend when there is cause Vse 1 Vse 1. See how faulty some are in performance of this Duty of reproving sin in others Some deal partially being forward to reprove and tax the faults of their Enemies but as for their Friends and such as they affect they can pass over and wink at greater faults in them and never admonish or reprove them for the same yea though they be such as they have a Calling to reprove being of their Charge as their Children Servants or others under their Government yet they suffer sin upon them without Reproof like unto Eli 1 Sam. 3. 13. and David 1 King 1. 61. They are loth to reprove sin in their Friends for fear of offending or displeasing them lest they make their Friends become their Enemies But let such take heed how under such pretences they neglect so necessary a duty of love as Christian Admonition and Reproof is How did God punish David and Eli for this The more love we profess to any the farther we should be from winking at their faults and especially from flattering and soothing them therein and the more careful should we be to deal plainly and faithfully with them by Reproof Use 2 Vse 2. See also that one Christian friend should be willing to be reproved by another when there is cause and not to take it amisse but in good part as a token of true love and not of hatred c. Mark 8. 33. And when He had turned about c. Sept. 11. 1625. Observ 4 Observ 4. SEE how far we ought to be from hearkening to the Counsell of such as go about to hinder us from our duty or to entise us to sin so far That we are to shew utter dislike and detestation of the same and of the persons that give us such Counsell Yea though they be our near Friends and though they do it under some fair pretence yet if they go about by their Counsell either to hinder us in doing good or to entise us to evil we are utterly to reâ—ect their Counsell yea to abhorr and detest the same Prov. 19. 27. Cease my Son to hear the Instruction that causeth to erre from the words of Knowledge Our Saviour detested the Devils counsell perswading him to Worship Him Matth. 4. 10. Acts 21. 13. When Paul's Companions and the Breâ—â—râ—n of Caesarea advised and besought Him not to go up to Hierusalem because it was foretold by Agabus That He should there Suffer great Troubles Paul utterly rejected their Counsell yea reproved them for using such perswâ—sions to him in a matter which he knew to be contrary to the Will and Appointment of God So our Saviour detested Peter's Counsell c. Thus when any go about by evil Counsell either to entise us to evil or to hinder us from good Duties we are to reject and detest such Counsell and those that give it yea though they be our Friends and do it under a good pretence Reason Reason By this we are to shew our true love to God and zeal for his Glory viz. by abhorring the Counsell of such as go about to draw us away from God or to entise us to sin against Him Vse 1 Use 1. To reprove such as are so far from detesting such
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
desired him to touch them or put his hands upon them For this was the ancient custom and manner of blessing children or of praying for them viz. to do it with imposition of hands and it was the custome for Parents to desire and seek to have their children in this manner blessed by such persons as were their ancestors in years and by such as were of eminent gifts and authority in the Church Thus Gen. 48. 12. Joseph brought his two sons Ephraim and Manasseh to be blessed by Jacob his father in time of his sickness Quest Quest What moved the Parents of these Children thus to bring their children to Christ and to desire that he should put his hands upon them and pray for them Answ Answ No doubt but they were hereunto moved by the good opinion and perswasion they had of his perswasion they had of his person that he was both able and willing to do their children much good by his praying for them in this manner For they having seen or heard at least that he had formerly done so much good to such as were of years they hoped he would be no less forward to do good also to Infants and young children And seeing he was so able and ready to cure the diseased by touching them and to cast out devils by his Word spoken they perswaded themselves that he was no less able and willing to do good alâ—o to the whole and sound by his prayers and laying hands upon them thereby to preserve them from bodily diseases and from Satan's power as also to obtain for them all needful blessings both bodily and spiritual as Forgiveness of sins Gods favour c. Observ 1 Observ 1. The practice of these in bringing their children to Christ to be blessed of him is commendable and should teach all Christian Parents to be carefull of the good of their children to procure and seek it by all means especially their spiritual good that is to say the salvation of their souls They have not only charge of their own souls but of their childrens and so must take care of them and thus they are to do by using all means to further the spiritual good and salvation of their children especially by being careful to bring and present their children unto Christ as these Parents did to the end they may be blessed of him especially with spiritual blessings as forgiveness of sins the grace of regeneration and eternal life c. Quest Quest But how can Parents now bring their children to Christ to be blessed of him seeing he is in Heaven and they on Earth Answ Answ 1. Though he be in Heaven according to his humane nature yet as God he is still on Earth and present with his Church for the benefit and good of it to the end of the world Matth. 28. ult 2. Christian Parents may and ought to bring their Children to Christ being now in heaven sundry waies As 1. By labouring to get true faith and the fear of God in their own hearts that so their children being within Gods Covenant may have part in Christ and in the saving benefits of his death They must first see that themselves be truly brought unto Christ before they can be fit to bring their Children to him 2. By being careful to desire and seek the Sacrament of baptism for them whereby their admission into the Church and their first Planting or engraffing into Christ by the grace of regeneration is signified and sealed Rom. 6. 5. Therefore Parents are to desire this Sacrament for their children so soon as may be conveniently after they are born I say so soon as may be conveniently that is so soon as the Congregation shall publikely meet for the performance of other publike duties of Gods Worship that so it may be done in most decent and orderly manner 3. By often and earnest Prayer unto God for their children that they may be renewed and sanctified by grace and so become Gods adopted children in and thorough Christ Jesus and consequently fellow-he is of his heavenly Kingdom 4. By godly and religious education of them bringing them up in the nurture and admonition of the Lord Ephes 6. 4. being careful from time to time to instruct them in the true knowledg of Christ and of the means of salvation by him giving them good counsel and exhortations and going before them by holy example of life using all means to further the work of grace in them c. Use 1 Use 1. For reproof of all such Parents as are negligent or careless this way in procuring and seeing the spiritual good of their children and in bringing them unto Christ to be blessed of him with spiritual blessings Many have no care to bring themselves to Christ or to come to him truly by faith and obedience to his Will and that so their children may be in the Covenant and partakers of Christ And how many do neglect praying for their children or if they do it it is but formally or now and then not feelingly earnestly or constantly Some also will pray for temporal blessings to be bestowed on their children but not so often or earnestly for spiritual As for Christian education of their children how much is it neglected how few Parents are careful thus to bring their children to Christ by Religious Education by Christian Instruction of them by Christian exhortations good example c. Nay on the contrary how many do wholly neglect these duties suffering their children to live in gross ignorance and profaness of life void of all Grace and true fear of God c. more carefull of their cattel then of their Children so Parents are so far from bringing their Children to Christ by Religious education that on the contrary they rather keep them from Christ or drive them away from him and drive them unto the Devill so much as lyes in them by teaching and encouraging them to sin as to lye swear break the Sabbath by running after vain sports c. and by giving them ill example How much have such to answer to God c. Vide Chrysost tom 6. orat 16. ad patrem fidelem Vse 2 Use 2. For exhortation to stir up all Parents to be carefull of the Spirituall good of their Children especially to bring them to Christ c. labouring first to know themselves to be within Gods Covenant then seeking the Seal of the Covenant the Sacrament of Baptism in due time for their Children after they are born also to commend them to God in Prayer yea daily c. and by Religious education to bring them to Christ by Christian instruction in the Word of God and grounds of Religion also by Christian admonition exhortation counsell stirring them up to holy and Religious duties labouring not onely to inform their minds but to work it upon their hearts and affections c. Deut. 6. 7. And to do all this betimes unto their Children even while they are young that
require children to be Confirmed a good time after Baptism when they come to years of some discretion 2. There is no likeness or comparison at all but a wide difference between our Saviour Christ's blessing of these children and the Popish Bishops blessing of children For our Saviour being God as well as Man did not only pray for the children as we have heard but also really bless them or command them to be blessed so that in this respect his blessing of them was not ordinary but extraordinary and not to be imiâ—ated Besides that our Saviour used no such superstitious Ceremonies of anointing or signing with the cross nor any such set form of words as the Popish Bishops do Lastly we affirm That our Saviour Christ neither in this place nor in any other of the New Testament did ever institute any such Sacrament of Confirmation for children neither did any of the Apostles either before or after Christ's Ascension use imposition of hands upon children as a Sacrament or in any such manner as it is used by the Papists and we urge them to prove the contrary if they can Observ 1 Observ 1. The singular and special love of Christ which he shewed to little children when he lived here upon earth especially to the Children of religious Parents such as these were as here we see he shewed it by taking them into his arms putting his hands on them c. by tokens of love and by his care and readiness to do them good So at other times he shewed like love and good will to little children as we heard before Chap. 9. 36. Use Use To teach us herein to imitate Christ in shewing love and good respect to little children born in the Church especially to children of religious Parents being ready on all good occasions to manifest our love toward them by fruits and tokens of it as by kind and respectful usage of them and by readinesse to do them good and to procure and further their good by all means especially the spiritual good and salvation of their souls by our prayers instruction religious education c. Especially this concerneth such as are Parents and have children of their own they of all other should shew love to their own and others children not a carnal love to their bodies only but spiritual and Christian love to their souls c. not contemning or disdaining little children either their own or others as some do but shewing special love and respect to them c. The rather because such little children have more need of the fruits of our love than elder persons in that they are so weak and unable to help and do good to themselves Observ 2 Observ 2. See the great humility and lowliness of our Saviour Christ in that he disdained not to take these little Infants into his own arms c. Of this see before Chap. 9. 36. Observ 3 Observ 3. Here again we are confirmed in that truth which we heard before viz. That Infants and young children born in the Church do belong to Gods heavenly Kingdom having right and title to it so far as we can judge and that by vertue of Gods Covenant made with the faithful and their seed This our Saviour plainly shewed here by his carriage toward these children not only testifying his special love and good will to them by taking them into his arms which he would never have done if he had not truly and indeed loved them but also putting his hands upon them and blessing them both by prayer and by actual confering on them the grace which he prayed for in their behalf By all this he did really restifie the truth of that which before he avouched in words touching such little children that unto them belongeth the Kingdom of God Observ 4 Observ 4. Lastly That Prayer is a duty fit to be performed for and in the behalf of young children This our Saviour â—eacheth us by his care and readiness to bless or pray for these children brought unto him to that end And this Duty is the more needful to be performed for children because they are unfit to pray for themselves Which therefore should move us to be ready and forward to perform this duty for them as occasion is offered Especially Parents to do this themselves for their children daily and to desire the prayers of others also for them especially the prayers of the Pastors and Ministers of the Church when their children are visited with sickness c. A duty wholly neglected by some Parents Mark 10. 17. And when he was gone forth into the way there came one running c. June 15. 1628. HEre beginneth the third part of this Chapter which containeth the History of the rich man who came to Christ to know what he must do for the obtaining of eternal life Where two things are set down by the Evangelist 1. A Conference between our Saviour and that rich man about the matter of eternal life to Vers 22. 2. The Effect or Consequent of that Conference from Verse 22. to the 28. Of the first Two things are set down to us 1. The time and place when and where this Conference was between them When our Saviour was gone forth into the Way 2. The Conference it self Which consisteth of four parts 1. The rich man's question propounded to our Saviour Verse 17. 2. Our Saviour's answer thereunto Verse 18 19. 3. The rich man's reply Verse 20. 4. Our Saviour's answer unto that reply Verse 21. To begin with the 17. Verse First to shew the meaning When he was gone forth into the Way Viz. From the private house in which he was before where his Disciples had conference with him about the matter of divorcement as we heard Verse 10. and where it is also probable that the young children were brought to him to be blessed or prayed for See Matth. 9. 15. And Beza on this place There came one Who and what kind of person this was may appear by comparing the Evangelists together who describe him by three Properties 1. That he was a young man Matth. 19. 20. 2. That he was a very rich man having great possessions So St. Mark Verse 22. As also Matthew and Luke 3. That he was a Ruler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of great authority amongst the Jews Luke 18. 18. Running This shewed his great desire and forwardness to come unto Christ and to demand that question of him about the obtaining of eternal life It was much that he being a man of so great wealth and dignity should so far forget and neglect his own dignity and place for the time as not only to go unto Christ but to run after him and that in the high-way And kneeled to him In token of civil honour and reverence to the Person of Christ whom he took to be some great and extraordinary Prophet or Man of God for it is not like that he did as yet know or believe him to
1367 1398 The desert of it 1389. 1415. 1417 One sin draws in another 1397. 1428 It is hard to withdraw from the occasions of it 1425. It hardens the heart ibid. It is dangerous to yield unto it 1427 Sin under the pretence of Religion is most hainous 1044 It pollutes us 426 It comes first from the heart 427. 101. 335 Kinds of it 429 Remedies against it 430 All but one are pardonable 131 Sin against the Holy Ghost described 173. distinguished from other sins 173. Its properties 174. Remedies against it 175. Sins that come near it 175 No Calling secures us from sin 1232 Deceitfulness of it 1256 It turns God 's blessings into curses 1264 God brings good out of it 1392 Power of it 1469 Sincerity 751 When affections are sincere 208. 332. 342. 991. 1004 Singing 1284. 1285 Sinners They are freely called 109 They should be thankeful for their Call 112 They are like siâ—k persons 115 They have need of repentance 117 They cannot repent of themselves ibid. Slander Believers must undergo it 164 It should be confuted 165. 166 Sleep Death is a sleep 291 It is a sin to sleep at Duty 1337 It is a hinderance at Duty 1352 Slothfulness It is a natural infirmity 1333 Society 1520 The society of the Wicked is dangerous 981. 982. 1393. 1395. The society of the Wicked is an occasion of Sin 1394 No society is without wicked persons 1232. 1357 The society with Saints proves not one to be such 1232 The benefit of it 308. 1244 Solitariness It gives advantage to temptation 37 The danger of it 251 Sorrow It should be joyned with anger against sin 138 We should be sorry for the sins of others 474. 1255. 1413 Sorrow for sin is joyned with Faith 631 632 Sorrow of Christ. 1251. 1308. 1309 Sorrow for Sin 1314. 1318. 1439. 1440 It is the effect of sin 1313 Comfort against it 1314 Godly Sorrow 48. 1439 When it is excessive for the Dead it is profane 290 Soul The greatness of the loss of it 548. 549. 550 When it is once lost it cannot be recovered 551 The grievousness of its afflictions 1532 Immortality of it 1544 Speech Ironical speeches are lawful 1354 It is like the thoughts 1215 Spirit The spirit of God will not yield to errour 1297 Spiritual things Spiritual things are difficulty discerned 579 States There are but two after this Life 1642 Strife The wicked propagate it 120 Evil of it 1498 Motives to avoid it 1499 Helps against it ibid. Submission Helps to it 1331 Sufferings 1487. 1488. 1512 Sufferings for Christ 769 Sufferings for Christ shall be rewarded 770. 771. 772 Sun It shall be darkned at Christ 's second comming 1143 Superstition It is unprofitable 401 It makes wisemen become foolish 394 It addicts men to the practices of their Ancestors 395 It is joyned with contempt of God 's Word 402 It multiplies humane Traditions 403. 404 We are prone to it 1454 T. Teachableness IT is a step to Faith 1015 Teachers Corrupt Teachers must be shun'd 1334. 1062. 1127 Christ is the chief Teacher 507. 591 All ought to hear Christ 's teaching 588 False Teachers come without a Call 1066 They pretend the Name of Christ ibid. We should not wonder at false Teachers 1067 Preservatives against the insinuations of false Teachers 1127 Teaching 417 Temperance 362 Rules for Diet. 22. 125 Temple Why the Temple of Jerusalem was destroyed 1057 Temptations 38. 1348. 1427 The Devil fits them to the time 1129 The best are not exempted from them 1342 The best are sometimes overcome with them 1342. 1343 Prayer is a preservative against them 1340. 1341 Watchfulness is a preservative against them ibid. It is a sin to tempt God 473 God only can preserve us from them 1341 Motives to resist them 1343 We are naturally unable to resist them 1344. 1348 They prevail if God leave us 1419 We shall meet with them in God 's Service 36 They come to God 's Children by the providence of God ibid. They are useful to God 's Children 37 Solitariness gives advantage to them ibid. They are not sins in those that are tempted unless they are yielded unto 39. 40 Thankfulness It is a Duty 76. 91 Thanksgiving 350. 1284 It is due to God 810 Motives to it ibid. We should ascribe all good to God 266. 284 Naturally we are backward in it 283 It is two-fold 284 Thankefulness to Christ. 1206 How to express it ibid. Thanksgiving is to be used before and after meat 1285 It is due to Parents 410 Theft Kinds of it 432 Remedies against it 432 Thoughts The speech is like them 1215 Remedies against such as are sinful 429 Threatnings The threatnings of Christ shall be fulfilled 1170 Time The disposing of it is in God 's hand 1115 We should seek God to order it well 1116 It should be well imployed 470 Tongue God over-rules it 943 Traditions Superstition multiplies them 403. 404 Transubstantiation 1272. 1277 Treachery The Treachery of Friends is worst 1263 Tribute Why it shald be paid 949 Trinity 32. 33. 911. 560. 1023. 1028. 1324. 1325 Troubled When we are overmuch troubled 1070 Remedies against it 1070 Why we should not be troubled 1071 1072 Troubles God warns his Church of them 1076. 1119 The Church is sometimes in them 1121. 1126 We should be prepared for them 1071. 1072 They are Tryals of God 's People 1114 The Circumstance of Time agaravates them 1115 The continuance of them is grievous 1122 God shortens them for the sake of his Elect. 1125 Truth It is not to be uttered at all times 90. 552 When it should be concealed 593 It should be defended 610. 1447 It is three-fold 941 It must be boldly confest 1006. 1406 It is to be professed in time and season 500 It may be confirmed by vehement asseverations 561 Motives to professe it before men 1406 The power of pressing it is the Gift of God 1092 V. Vain-glory. IT should not be sought 495 Visit It is a good expression of love 176 Unbelief All are naturally Vnbelievers 10 The danger of it 615. 618. 619. 1643. 1644 It robbs us of the benefits of Christ 305 Unction 322 Whether it was alwayes successeful to the sick 323 The Unction of the Apostles differs from the Unction of the Papists ibid. Unity It is no sure Note of the true Church 141 Vows Vide Oaths W. Want SVch as seek Heaven shall not want earthly things 367 The reason of it 628 War It is a token of God 's Wrath. 1068. 1105 Christians should not be dismayed at it 1070 It is a sign of Christ 's comming 1072 The terrour of it 1109 Washings The washings of the Pharisees 393 Watchfulness 1179. 1186. 1177. 1200. 1338 Weakness is a motive to it 1344 Necessity of it 1178. 1197. 1339 Rules concerning it 1178 Motives to it 1180 Helps to it ibid. It is a means to prepare us for Christ 's comming 1181 It is a help to prayer 1339 It is a preservative against temptation 1340.
then shall they find Satan ready to discourage and hinder them Moses so long as he lived a private life was quiet and free from opposition but so soon as he began to take upon him his publick Calling which was to be the Deliverer of God's People I say so soon as he did but begin this deliverance of God's People in avenging the cause of an Israelite against an Aegyptian presently the Devil so stirred against him that he was fain to fly into the Land of Madian and to live there 40 years The Apostles whilst they lived as private men we read not of any temptations they were troubled with but after when they had lived but a while in their Apostolical Office the Devil desired to winnow them Luke 22. 31. So Paul whilst he lived a Pharisee we read not that he was tempted but soon after his Calling to be an Apostle and when he was exercised in preaching then he was buffeted with the messenger of Satan 2 Cor. 12. 7. So Zach. 3. 1. when Jehoshuah the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him And this every one shall find true in experience if he will but observe it That the Devil will be most busy in tempting and disturbing him when he is about good Duties Is there any day in the week on which we meet with moe incumbrances to trouble and disquiet us than on the Sabbath What is the cause of this but the Devil whose policy it is thus to stir up hinderances to disturb us in the Duties of God's service upon that Day Again What hour of the Day is there in which we find our selves more disquieted and out of temper than at that hour and that time which we use to set apâ—â—t for private prayer This is nothing but a practise of Satan then to molest us and to cast stnmbling blocks in our way when we should be best imployed He knows that at such times we go about that which hinders his Kingdom therefore he labours so to hinder us Vse 1 Use 1. Be not discouraged from good Duties though we meet with many hinderances and disturbances at such times as we go about the performance of them Omit not the Duties because of such impediments as the Devil casteth before thee but break through them all rather than neglect a good Duty which thou shouldst perform as private Prayer Reading Meditation c. Let not all the stumbling blocks which Satan throws in thy way stop or hinder thy proceeding in the constant performance of such Duties but leap over all such blocks rather than be stopped by them in thy good course Know that this is usual with Satan to stir up hinderances when we should go about good Duties therefore look for this and withal be careful before-hand to watch against this policy of the Devil and be wise to prevent it Vse 2 Use 2. See the Folly and Ignorance of such who think all is well and that they are in good case because they feel no such disturbances from Satan no such temptations as others complain of But if it be thus with thee thou hast rather cause to suspect thy self and to be jealous of thy estate thou hast cause to fear thy self to be yet under Satan's power and to be yet holden in his snare at his Will and that thou hast not yet begun to set thy self to God's service for whilst the strong man armed keeps the hold the things that he possesseth are in peace Luke 11. 21. If thou be at peace within thy self in regard of temptations it is an ill sign for it argues thee to be yet in the Devil's service for he fights not against his own subjects or servants which are under his power because he hath them sure enough already but he fights by temptations against such as are gotten out of his service into the service of God that he may bring them again into his own service Presume not then of thy estate that it is good because thou art free from the temptations of Satan It is the greatest temptation not to be tempted Luther No sign of Grace to be without temptations but to strive against them to be humbled for them c. Use 3 Vse 3. This is for the comfort of such who are much molested with Satan's temptations and deeply humbled by them thinking themselves to be out of God's favour and to be none of his Children because they are so much tempted by the Devil whereas here we see the contrary that none are so much tempted as those who are most faithful in God's service which do most good and are imployed in the best Duties such as these because they are greatest enemies to the Devil's Kingdom therefore doth he bend his malice most against them Therefore the best men which have done most good in the Church have most complained of temptations So Paul Rom. 7. So Luther and Bradford So much of the circumstance of time when our Saviour was driven into the Wilderness to be tempted I proceed now to the person that drave our Saviour to be tempted viz. The Spirit Observ 1 Observ 1. In that our Saviour was effectually and strongly moved of the Holy Ghost to go to be tempted and did not go by the motion or will or command of Satan we learn That the temptations of God's Children come to them by the Will and Providence of God they come not to them by Chance or by the Will of Man or by the Will of Satan but by God's own appointment and disposing As Christ could not have been tempted of Satan if the Spirit had not driven and moved him to go to be tempted so the Devil cannot by his temptations molest any of God's Children unless God direct and dispose these temptations unto them by giving power and permission unto Satan to tempt them Reas Reas The Devil's power is limited and restrained by God's power and providence which is above him he is Potestas sub Potestate as St. Austin saies He could not molest the Herd of Swine without leave Mat. 8. much less can he tempt or molest God's Children without God's direction and permission We see this in Job whom the Devil could not touch any further than God gave leave to him 1 Chron. 21. 1. It is said that Satan provoked David to number Israel and yet 2 Sam. 24. 1. it is said also that God moved him to do it This shews that Satan cannot tempt or provoke any to sin further than God permitteth him to do it Use 1 Vse 1. Seeing the temptations of God's Children come unto them by God's special providence and appointment this must teach us not too much to fear such temptations nor to be discouraged by them For we may be sure that he which disposeth them to us will assist us in them and inable us to withstand them so as the Devil shall not have his Will of us The Lord directing
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
for then the fault is much aggravated Such therefore must be admonished to be more wise and carefull to prevent and avoid such occasions of disturbance to the Congregation Mark 3. 33 34 35. And he answered them saying Who is my Mother or my Brethren c Jan. 23. 1619. THe Evangelist having in the two former Verses mentioned a Message which was sent unto our Saviour Christ by his Mother and Kinsfolk the effect whereof was this That they stood without the House where now he was Preaching desiring to see and speak to him Now he layeth down the Answer which our Saviour made unto the People which did this Message unto him which is such as doth plainly shew that he disliked the Message sent to him so unseasonably to interrupt him in his teaching and therefore he refused to go out to speak with his Mother and Brethren Now because the People told him that his Mother and Brethren sought to speak with him therefore in his Answer he takes occasion to shew who are to be accounted his Mother and Brethren This he sheweth 1. Negatively denying those onely to be his Mother and Brethren who were so by natural blood or kindred which denyal is implyed by the interrogation Who is my Mother c As if he had said Do not think that I accompt those onely to be my Mother and Brethren which are so by natural blood 2. Affirmatively avouching all those his Disciples which sate then about him to hear him to be his Mother and Brethren And this he confirmeth two wayes 1. By outward gesture looking round about on them 2. By a reason taken from the property of all those that are his true Disciples they are such as do the Will of God Vers ult Who is my Mother c. Our Saviours purpose in these words is not utterly to deny his Natural Mother and Kinsfolks for at other times he shewed love and duty to them as may appear Luke 2. 51. where it is said He was subject to his Parents And John 19. 26. when he was upon the Crosse ready to dye he took care of his Mother commending her unto the care of John his beloved Apostle But by this manner of speech here our Saviour implyeth two things 1. That not onely these were his Mother and Brethren who were so by Nature 2. That although they were his Natural Mother and Kindred yet in this particular case in that they did go about rashly and unseasonably to interrupt and hinder his publike Teaching he did not acknowledg them as his Mother or kindred Observ Observ Hence we learn That we must not suffer our nearest Friends or Kindred to hinder us in good Duties which God commands and requires of us When God calls us to perform good and necessary Duties if our best and dearest kindred or other Friends shall use any means or go about to hinder us and to cause us either to leave the Duties undone or to interrupt us in doing them in this case we ought not to acknowledg them as our Friends nor to suffer our selves to be hindred by them See Joh. 4. 32. Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that we must simply hate our Kindred and Friends if we will follow Christ but so far forth as they are hinderances to us in following Christ we are not to acknowledg them our Friends but hate them rather as Enemies Therefore also Verse 21. of the same Chapter in the Parable of him that made the great Supper when one amongst the rest that were invited did suffer his new married Wife to hinder him from coming it is said The good man of the House who was the Lord of that Supper was angry at him and the rest that came not And Verse 24. he saith That none of them should taste of his Supper To shew That God will be offended at those that suffer either their Wives or any other their nearest Friends to hinder them from following His Calling Therefore also Luke 9. 59. When our Saviour bade one follow him and he desired first to go bury his Father our Saviour forbade him to suffer the burial of his Father to hinder him And when another that was bid follow him desired to go take leave of his Friends at his house he was blamed by our Saviour for it This shews That we must not suffer our nearest Friends or Kindred to hinder us in good Duties commanded of God Luke 10. 39. Though Martha went about to hinder her Sister Mary from hearing Christ by desiring that she should help her at the same time in her worldly businesse yet she would not be hindred Reason Reason of this Doctrine We ought to prefer Gods glory and the Obedience which we owe unto his Will before all that love and duty which we owe to our dearest Friends James and John left their Father to follow Christ Use Vse To reprove such as omit or break off good Duties as Prayer Reading Meditation Hearing the Word c. to gratifie some of their Friends who it may be come unto them and desire to speak with them about Worldly businesses or to have them keep company with them at such times when they should be imployed in better and more necessary Duties such as those before named What do such but plainly shew That they prefer the Company of their Friends before the Service of God and that they make more account of giving contentment to Friends than of pleasing God and of yielding obedience to his Will Let it not be so with us But learn by the Example of our Saviour not to take notice of our best Friends in case that they go about unreasonably to hinder us in such Duties as God calls us to perform When Peter would hinder and disswade our Saviour from suffering death though it were under pretence of love yet he would not hearken to him but counted him his Enemy in that case and therefore called him Satan Matth. 16. So some of the Holy Martyrs when some Friends of theirs went about to disswade them from standing out and suffering death for the Profession of the Truth they would not hearken to them nor suffer themselves to be hindred from the bold and constant confession of the Truth being called unto it It followeth Verse 34. And he looked round about on them that sate c. This gesture our Saviour used towards his Disciples that sate about him to hear his teaching as appeareth Matth. 12. 49. that he might the more plainly describe and shew unto the people who they were whom he accompted his Mother and Brethren namely all those his Disciples which were present to hear him and who were believers in him Behold my Mother and Brethren He doth not mean that they were his Natural Mother or Brethren but he speaks thus to shew that they were as near and dear
was appointed of God the Father Quest Quest Why doth not our Saviour bid him tell them plainly that Himself was that God who had done these things for him Answ Answ This people being yet very rude and ignorant and such as were never instructed in the Doctrine of Christ's God-head therefore our Saviour thought them not fit to have this high point of Doctrine taught them suddenly and at the first but by degrees afterwards when fitter opportunity should serve He would first have them taught easier points and afterwards this higher point of Doctrine He would first have them taught that he was a speciall Messenger and Minister sent from God and then by degrees afterwards to learn that he was the Son of God himself So much in way of clearing the sense of the words Would not suffer him c. Observ In that our Saviour would rather have him go publish the Miracle to his friends than to follow him at this time because the former of these duties was most necessary at this time hence gather That when the question is of two good duties which should be performed if they cannot both be done at the same time we must omit that which is less necessary and do that which is more necessary and weighty and which maketh most for the glory of God Luke 9. 59. when our Saviour bade one Follow him and he desired first to go bury his father here were two good duties to be done One was to follow Christ to preach the Gospel The other to go bury his Father but because the following of Christ was the most necessary and weighty therefore our Saviour bids him Let burial of the dead alone and go preach the Kingdom of God So when our Saviour called Andrew and Peter James and John to be his Disciples when he found them busie in fishing and mending nets here were two good duties needful to be done one was to follow Christ the other to follow their ordinary Calling of fishing But the former being at that time most necessary therefore they did that and omitted the other as we heard Chap. 1. So must we do in like cases when two good duties are needful to be done if both cannot be done at the same time we must do that which is most necessary at that time and omit the other For example if at that hour and time of the day which we should set apart for private prayer some other duty of our particular Calling do offer it self to be performed if it be not a work of extraordinary and present necessity to be done we ought in this case to omit it and to perform the other duty of prayer being more weighty and necessary remembring that Precept of our Saviour Matth. 6. 33. Seek first the Kingdom of God and his righteousness So upon the Sabbath when we should serve God by Religious Duties publike and private if the same day there fall out some business or work of our ordinary Calling needful to be done yet if it be not a work of present necessity but such as may well enough be let alone till the next day we are in this case rather to omit it and to perform those Religious Duties of the Sabbath which are more necessary Again if at the same time there be occasion offered to perform two several Religious duties the one publike the other private we ought in this case to perform the publike duty as most necessary omitting the private as less necessary at that time Which reproveth the practise of those who stay at home to read or pray privately when they should be present in the Church to pray and hear the Word in the publike Congregation such also who coming into the Congregation after that the publike Exercises are begun do betake themselves to private prayer alone by themselves when they should joyn with the rest in publike Duties It followeth in the words Go home to thy friends and shew them c. Observ In that our Saviour bids him acquaint his friends at home with the Miracle that so he might move and perswade them by this means to believe in Christ We learn this That as we should be careful and ready to further the spiritual good and salvation of others so especially of those that are most near and dear to us and to whom we are in speciall manner bound as those of our Families and our kindred and special acquaintance Joh. 1. 41. Andrew having found Christ brought his brother Peter to him Act. 10. 24. Cornelius waiting for Peter to come and preach in his house had called together his kinsmen and near friends to hear him Gen. 18. 19. The Lord himself commends Abraham for commanding his children and his houshold to keep the way of the Lord. Use Use To reprove such as are negligent and careless of furthering those in the way of salvation whom they ought chiefly to help forward in that way as their near friends kindred and those of their own family as their Wives Children Servants c. They are not carefull to instruct and teach them in the way and means of salvation out of the Word of God not careful to exhort and stir them up to good duties nor to admonish them in due manner for their good when they offend and do amiss but leave them to themselves to take care for their own souls But if he be worse than an Infidell that doth not take care and provide for his own and those of his family in temporal things of this life how great is the sin of those that are careless of the spiritual good and salvation of their nearest friends and of their family What then shall become of those that hinder the salvation of their friends c So much of the persons to whom he should publish the matter Now followeth the matter it self which he should shew them 1. What great things the Lord had done to him namely in delivering him from the misery in which he was before 2. That he had shewed mercy on him Observ 1 Observ 1. We should acquaint others with the great mercies and favours of God which he hath bestowed on us we should take occasion to shew to others what great things the Lord hath done for us what blessings he hath bestowed on us in our souls and bodies and what evils and miseries he hath delivered us from Thus David Psal 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul And this was commendable in that blind man whom our Saviour miraculously cured Joh. 9. that he did publish unto others the great benefits bestowed on him as appeareth Verse 11. So should we as occasion is offered make known to others the great mercies which God hath shewed us Reas 1 Reasons 1. This is a speciall means of testifying our thankfulness unto God for such mercies and blessings and to stirr up others and our selves to glorifie and praise him for the same
to life for he thought her to be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she may be saved from death And she shall live These words shew That howsoever his faith was yet but weak yet he had some degree of faith whereby he was perswaded that Christ was able to restore her to life and health if he would but come and lay his hands upon her And as he was perswaded of the power of Christ that he was able to heal her so also there is no doubt but he was perswaded of the goodness and mercy of Christ that he was willing to restore her and would indeed do it if he saw it good for her to be restored to life So much in way of clearing the words Besought him greatly Or Instantly and Earnestly Doctr. In our Suits and Requests unto God we should be earnest and urgent with him to hear us as this Jairus was with our Saviour Christ So the woman of Canaan for her daughter Matth. 15. she would take no denyall Esay 62. 6. Ye that make mention of the Lord give him no rest till he establish Jerusalem c. Jam. 5. 16. The fervent prayer of a righteous man availeth much To this purpose also is that comparison used by our Saviour Luke 11. 5. touching him that is overcome by his friends importunity to lend him three loaves at midnight by it our Saviour would teach us to be importunate with God in our prayers and that this is the way to prevail with him The Lord loveth such earnest and importunate suiters he is not like to many great men who love not to be importunately sued unto but such earnest suiters are most pleasing to him and he is most ready to hear them Now this earnestness in prayer consisteth in two things 1. In praying with a lively sense of our wants and with earnest and longing desire to have them supplyed Rom. 8. 26. The Spirit maketh requests for us with groanings unutterable Thus David prayeth Psal 51. 2. In persevering and holding out constantly in prayer not fainting or giving over too soon for he that quickly gives over is not earnest in suing to the Lord. Col. 4. 2. Continue in prayer and watch in the same Luke 18. 1. Our Saviour spake a Parable that men ought alwayes to pray and not to wax faint c. Use This condemneth the cold suits and sleight prayers which many offer unto the Lord. Some pray without any feeling of their wants or desire to have them supplyed only content themselves with repeating the words of some prayer without any affection of heart or inward feeling of the want of that they ask of God yea some are so far from this that they scarce understand the words which they use in prayer This is far from earnest and fervent praying neither is it possible that such should pray earnestly whose hearts are not touched with feeling of their wants c. The prayers of such are but lip-labour and a taking of the Lords Name in vain for which he will not hold them guiltless Others pray by short fits but do not constantly persevere in prayer they faint and give over quickly their prayers are nothing but some sudden wishes or flitting desires quickly vanishing they do not continue and watch in the duty of prayer earnestly solliciting and importuning the Lord. Such cold suiters must not look to speed in the Court of Heaven So much of the manner of Jairus his suing to Christ for his daughter Now to speak of the matter of his request My little daughter lyeth at the point of death I pray thee come c. Observ In that Jairus is so careful of his daughter in this dangerous sickness seeking to Christ for her recovery We may learn this That it is the duty of such as have charge of others to take care of them in time of sickness using the best means they can for their health and recovery This should Parents do for their children Joh. 4. 46. That Noble-man went to Christ and besought him to heal his sick son So also Masters should do this for their servants as the Centurion Matth. 8. went to Christ for his sick-servant These Examples may teach all Parents and Masters of Families to be carefull of their Children and Servants in time of bodily sickness and to use all good means so far as lyeth in their power for their health and recovery Quest What means are they to use for them Answ 1. They are to afford them the spiritual help of their prayers Jam. 5. 16. Pray one for another in time of sickness that ye may be healed especially Parents and Masters should do this for those of their charge 2. They ought carefully to provide outward helps and means of good Dyet and Physick for their bodies such as is needful for them at such times Reas This is a work of mercy which we owe to all so far as lyes in our power especially to those that are of our charge Use 1. This is for the just reproof those who are negligent and careless of using means for their children and servants in time of bodily sickness They never once seek to God in prayer for them as this Ruler of the Synagogue sought to Christ for his sick daughter As for providing for them necessary Dyet and Physick they are also careless of this Touching Physick some think it needless and unprofitable and therefore they will not seek to the Physitian for their sick children or servants but leave them to God who is the best Physitian as they use to say It is true indeed that God is the best Physitian for he is the authour and giver of health and life but this is their ignorance to think that God will give health ordinarily without the use of such good means as himself hath ordained and appointed us to use He can give health without any means of Physick Dyet c. But ordinarily he giveth it by the means and therefore he will have us to use them for our selves and those of our charge in time of sickness Prov. 12. 10. A good man is merciful to his Beast how much more to his Children and Servants Use 2. If such as have charge of others ought to be carefull of the bodies of those of their charge in time of sickness then much more ought they to take care for the sick and diseased souls of those that are of their charge as Children and Servants if they seem to be sick and diseased with sin if they see them dangerously infected with the spiritual diseases of ignorance unbelief hardness of heart stubbornness disobedience to their Governours c. How carefull should they be in this case to afford them the best spirituall Physick they can for their souls how careful to pray for them to instruct them to admonish and reprove them in due manner This is much more needfull than to provide Dyet and Physick for their sick bodies See hen the wretched carelesness of
Observ 1. In that our Saviour is here called a Carpenter because he lived in that calling with Joseph his reputed father for sundry years before he took on him his publike Ministery he doth teach us by his own example That every Christian ought to have some particular and speciall Calling or Trade of life in which to live and to labour with mind or body and in which to glorifie God and do good in the Church or Commonwealth Ephes 4. 28. Let him that stole steal no more but labour in that which is good Gen. 3. 19. In the sweat of thy face shalt thou eat bread c. Yea Adam before his Fall was appointed his Calling which was to dress the garden Gen. 2. 15. So that it is the Ordinance of God both before and since the Fall of man both in the times of the Old and New Testament that every one should live and employ himself in some honest Calling profitable to Church or Commonwealth The Patriarchs were brought up to be Shepherds So Moses David c. Besides great good comes of this employment of our selves in a Calling For by this means 1. We glorifie God by yielding obedience to his Ordinance 2. We procure much good to our selves sundry wayes 1. By this means and through the blessing of God upon our labour we come to be furnished with necessary maintenance for this life 1 Thess 4. 11 12. Work with your hands that ye may have lack of nothing yea this is a means often to bring plenty and to make us able to relieve others See Ephes 4. 28. 2. By this means onely we come to have true interest to all blessings of this life as meat drink rayment c. 2 Thess 3. 12. We command such that is idle persons that with quietness they work and eat their own bread So that if they labour not it is not their own bread they have no true right to it because they use it contrary to Gods Ordinance not labouring or doing any good in Church or Common-wealth for it The like may be said of all other blessings of this life 3. Labour in a good Calling is a good means to humble our bodies and to keep them in subjection and consequently to quench and restrain sinfull motions and lusts in the mind and Heart as on the contrary pampering the body with idleness is a means to kindle and stir up such sinfull lusts See 1 Cor. 9. the last verse Use 1 Use 1. This reproveth all idle persons whether they be such as have no particular Callings or such as live idly in them Of the former sort are some Gentlemen who spend all their time in eating drinking sleeping and following sports c. But God hath not exempted them from labour in some Calling And though they have Maintenance and living enough and in that respect have no need of labour yet in other respects God will have them labour in some Calling that is fit for them that they may glorify God and do good in Church or Common-wealth and that they may have true right to the blessings of God which they enjoy If our Saviour Christ laboured why shoudl they live idly Again this condemneth the course used by common Beggars from door to door a course flat contrary to Gods Ordinance Again this reproveth such as have a Calling but live idly and negligently in it and this is all one upon the matter as if they had no Calling All such idle persons of what sort soever do walk disorderly 2 Thess 3. 11. living in the manifest breach of Gods Ordinance unprofitable burdens of the Earth neither can they be said to eat their own bread or to wear their own Cloaths or to have any true right to the use of any other Blessings of God in this life but are usurpers of them for which sin God will one day call them to a straight accompt and punish them if they repent not of it in time And in the mean time also the Curse of God hangs over the heads of such for their breach of his Ordinance and for the loss and mis-spending of so much pretious time Great is this sin of Idleness and the cause of many other sins as of Theft Prodigality Drunkenness Uncleanness c. Ezek. 16. 49. Abundance of Idleness was in Sodome Therefore let all take heed of it and such as have bin faulty reform it in themselves Use 2 Use 2. See how necessary for all Christian Parents to look to it that their Chrildren be trained up in some good and lawfull Calling wherein they may afterwards live and employ themselves to Gods Glory and to the good of the Church or Common-wealth This they may learn of Joseph and Mary training up our Saviour in his young years in a painfull Calling So Jacob brought up his Sons to be Shepheards c. This education of Children in a good Calling is as good to them as a Patrimony or Inheritance of Lands or goods yea better to them for Lands and Goods may be lost or forfeited or taken from them or they driven from them by Banishment or Persecution or Wars but in such a case if they have skill in a good Trade or Calling and are fit and able to work in it this they may stick to as a great help yea their Calling alone will maintain them wheresoever they live On the contrary the neglect of this duty of Parents in training up their Children in some good Calling is the main cause that many Children idly brought up prove so lend and Riotous having no good employment nor being fit for any they fall to lend courses Company-keeping Gaming Drunkenness Theft c. Observ 2 Observ 2. Further in that our Saviour lived in the Calling and Trade of a Carpenter this commends unto us the lawfull and warrantable use of this and all such Handi-crafts or manual Trades practised amongst men our Saviour by his own practice hath Sanctified the use of such manual Trades unto men so that they may lawfully use and practice them yea they may have comfort in the use of them so far forth as they use them well and keep a good Conscience in the practice of them And though some do wickedly abuse such Trades yet this proves them not to be unlawfull or evill in themselves neither is it a sufficient reason to condemn the use of them Observ 3 Observ 3. Again in that our Saviour lived in this so mean a Calling we may hence gather That Religion and Holiness may be practised in any lawfull Trade or Profession of life though never so mean Our Saviour led a most Religious and Sanctified life yea such a life as was without all stain of sin and yet he lived sundry years in the mean Trade of a Carpenter The Apostles lived Holily in the Trade of Fishermen which they used even after their Calling Aquila and Priscilla and Paul himself practised Holiness in the Trade of Tent-making Act. 18. 3. and Simon in the
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in the
their own Parents in such weighty and serious matters as do concern them as in the matter of Marriage and in choice of their Calling c. They will be their own guides and counsellors despising the counsell of their Parents c. These sin not onely against the Word of God but even against the light of Nature It was the sin of wicked and profane Esau that he would not be ruled by his Parents in the choice of his Wife but he took Wives of the Hittites which were a grief of mind to his Parents Gen. 26. 34. Let all children take heed of this sin lest God punish it in them as he often doth by sending his curse upon such Marriages as are made without Parents consent or advice So much of the Damsells asking counsell of her Mother touching the Petition which she was to make unto Herod Now followeth the advice which was given her by her Mother She willed her to ask the head of John Baptist That is to desire of Herod that John might be beheaded and that his head might be brought and presented unto her in a Charger for so much may be gathered by comparing the words following in the next verse with Matth. 14. 8. where it is said that she was instructed of her Mother to ask John's head in a Charger She might have counselled her daughter to ask some rich gift or great matter of wealth and preferment either for her daughter or for herself but such was her Malice and grudg against John that having this opportunity offered to have him put to death she rather adviseth her daughter to ask this then any other favour gift or preferment whatsoever Observ 1 Observ 1. Here first we may observe that wicked and ungodly Parents are apt to give wicked and lend counsell to their Children and to teach them wickedness In stead of giving them good Counsell and Instruction they give them such as is evil and wicked In stead of bringing up their Children in Instruction and Information of the Lord as good Parents ought to do Ephes 6. 4. they train them up and teach them to serve the Devill and to commit sin This no doubt was one cause that the Children and Posterity of Cain proved so wicked and ungodly because they were so ill taught of their Father And this also was the cause that those 42. young children were so graceless as to mock the good Prophet Elisha by calling him bald-pate because they were so taught and instructed by their Parents 2 King 2. 23. Reason Reas Wicked Parents have a desire that their Children should be like them and resemble them in qualities and properties therefore they use means by lend counsell and evill Instruction to make them like unto themselves Vse 1 Use 1. See one cause why the Children of wicked Parents do for the most part prove wicked and ungodly like their Parents even because such Parents are usually so ready to infect and Poyson their Children with lend and wicked counsell and instruction As they hurt and infect them by ill example so also by wicked counsell and advice See then that it is a great Judgment of God upon Children to be born of wicked Parents and to be trayned up under them such Children are in great danger to learn wickedness and lendness of their Parents For although Religion and Grace commeth not by Inheritance yet sin and wickedness doth come by Inheritance from Parents to Children And though God do sometimes call some Children of wicked Parents to be partakers of his Grace yet most often and usually the Children of such lend Parents do prove wicked like themselves and it is Gods special and extraordinary mercy to such Children if they prove good and Gracious Vse 2 Use 2. Seeing it is the property of wicked Parents to hurt and infect their children with contagion of sin by their wicked counsel and instruction let all Christian Parents take heed of this giving ill counsel and instruction to children Beware of teaching them or counselling them to commit sin This they will do too soon without any teaching for it is natural to them take heed therefore of thrusting them forward to it by counsel or instruction It is a most wicked thing in Parents to teach their children to lye to swear to speak filthily c. or to encourage or counsel them to these or the like sins Yet such Parents are to be found But let them take heed For if it be a sin in Parents not to teach their children good things not to give them good counsel then how much greater sin to poyson them with wicked counsel And if it be a sin not to restrain and keep them back from sin by all good means then how much greater sin to thrust them forward to sin Therefore let all Parents professing the fear of God take heed of this fearful and dangerous sin of giving wicked counsel to their children And on the contrary let them be careful to give them good and religious counsel and instruction especially to teach them the true knowledg and fear of God and to counsel and encourage them to the service of God and to the practise of all holy and good duties So did David and Bathsheba to Solomon as we see 1 Chron. 28. 9. Prov. 31. Observ 2 Observ 2. It is the Property of the malicious eagerly to thirst after revenge So Lamech Gen. 4. 24. Esau Gen. 27. 41. Jezabel 1 King 19. 2. Scribes and Pharisees thirst after revenge against Christ So Herodias here Use Use Take heed of harbouring malice in heart c. An eye for an eye c. Observ 3 Observ 3. See the cruell and deadly hatred of the wicked against Gods Servants never resting till it seek their blood See also afterward upon Chap. 11. Verse 18. This was before handled Verse 19. So much therefore shall serve touching the preparation going before the Suit or Petition made by Herodiasses Daughter unto Herod in that she took advice of her Mother who counselled her to ask the head of John Baptist Now we proceed to the 25. Verse in which is laid down her sute unto Herod And first to speak of the manner of putting up her Petition She came in straightway with great haste c. Quest Quest Why did she make such haste Answ Answ No doubt but she was advised and stirred up by her Mother so to do lest if she delayed time Herod's mind should change or grow cold in the matter which he had promised and so she should be disappointed of her hope and desire Therefore also it is said in the words following That she desired John's head to be given her by and by Observ Observ Here we learn That the wicked are very forward and diligent in practising sin delaying no time but hastening the matter with all speed that may be c. See this handled before Chap. 3. Verse 6. I proceed from the manner of her coming to put up her sute
we see among the Papists how the great Doctors and Masters in that Church of Rome as their Popes Cardinals Bishops c. do busy and trouble themselves and others about a number of babish toyes and childish Ceremonies as Crosses Holy-Water Beads baptizing of Bells hallowing of Churches and Church-yards Mitres Monks-hoods c. So in their idolatrous Masses how many foolish Ceremonies have they So in the Sacrament of Baptism c. See how superstition doth besott and infatuate such as are given over unto it making them so foolish and childish and so troublesome to themselves and others without cause for matters of nothing c. Physitians say it is one symptome of a Frenzy in a man to begin to busy himself much about trifles as in picking up Strawes c. So it is a mark of such as are become foolish and frantick in Superstition to busy and trouble themselves about such toyish Ceremonies as the Papists do c. So much of the superstitious Practice of these Scribes and Pharisees Now follows the Ground of their Practice which was The Tradition of their Elders which they held fast and maintained So in the fourth Verse many other things they have reteined to hold that is by Tradition from the Elders Holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly Holding fast even by force and strength Vide Bezam in locum So that this word implies That they were greatly addicted to this Tradition Tradition This word is taken two wayes in Scripture 1. Sometimes to signify some Doctrine of God first taught and delivered to the Church by word of mouth and afterwards written and set down in Scripture by the Pen-men of it as 2 Thess 2. 15. Hold the Traditions which ye have been taught whether by Word or by our Epistle 2. Sometimes it signifies Such humane Ordinances as are not expresly written or prescribed in the Word of God but onely delivered from Man to Man by word of mouth or otherwise And these are of two sorts 1. Such as are agreeable to the written Word and have warrant from it though not expresly yet by Consequent So 1 Cor. 11. 2. 2. Such as are not agreeable to the written Word nor have any Ground in it or Warrant from it Such was this Jewish Tradition here spoken of and many other which they kept and observed See the 8th Verse Of the Elders That is Of their ancient Fathers and Predecessours which had been Teachers in the Jewish Church Mat. 5. 21 Such as were of old time that is ancient Teachers in the Church of the Jews viz. Scribes Pharisees c. So much of the sense of the words Observ 1 Observ 1. In that here is mention made of a Jewish unwritten Tradition touching external washing of hands which Tradition the superstitious Ancestors of the Jews had brought in and these Scribes and Pharisees did maintain and hold as necessary to be observed This teacheth us whose property it is to add unto the written Word of God by bringing into the Church any Doctrineâ— Decreeâ— and Ordinances not prescribed or warranted in the written Word It is the manner and property of superstitious Hypocrites to bring in such unwritten Ordinanceâ— and Constitutions into the Church such Hypocrites were these Scribes and Pharisees which brought in and maintained so stifly this and sundry other unwritten Tradition So afterward in this Chapter our Saviour ver 8. 13. tells them of many such like unwarrantable Practices they used which were grounded onely upon Tradition and ver 11. he mentioneth and reproveth in particular an unwarrantable Tradition and Doctrine of theirs touching the duty of Children to their Parents So Mat. 5. and Mat. 23. our Saviour reproveth and confuteth sundry other unwritten Traditions of theirs both in matter of Doctrine and of Practice Use Use See then what to judge of the Popish Church which bringeâ—h in so many unwritten Traditions and Ordinances beside the Authority yea contrary to the Authority and Prescript of the written Word This proves them to be a superstitious Company resembling the Scribes and Pharisees yea the very Children of those Jewish Fathers c. But of this we shall have fitter occasion to speak upon the seventh and eighth Verses Observ 2 Observ 2. Further in that these Scribes and Pharisees grounded their superstitious washings upon the tradition and authority of their Ancestors whose Doctrine and Practice herein they followed This shews us that it is the manner of superstitious Persons to be greatly addicted to the Opinions and Practise of their Ancestors and Fore-fathers in matters of Religion and to ground their own opinion and practise thereupon This we may see in that woman of Samaria who though upon Conference with Christ she acknowledged him as a great Prophet yet discovers her superstitious affection to the place where her Ancestors had served God Joh. 4. 20. Our Fathers worshipped in this Mountain c. So many Papists now adaies plead this as one of the best Arguments they have to defend their Religion that their Ancestors were of that Religion c. So also some ignorant superstitious People amongst us are ready to plead the Practice of their Fore-Fathers for maintenance of some profane and superstitious Customs as for using vain sports upon the Sabbath for ringing Bells superstitiously at Burials with opinion of profiting the dead for keeping Revels or other Feasts upon the Sabbath c. But we must know that the Example of Fore-Fathers is of it self no sufficient Warrant or Rule for us to walk by further than their Example and Practise is good and warrantable by the word of God Isa 8. 20. To the Law and to the Testimony c. and 2 Pet. 1. 19. We have a sure Word c. This rule of God's word must we square our lives by and not by Example of men that have gone before us Again we must consider in this case what kind of Persons our Fathers and Ancestors were and whether fit to be followed of us It may be they were ignorant superstitious c. Shall we then follow them so the blind being led by the blind may fall both into the ditch Again suppose our Fore-Fathers were religious and holy yet it follows not that we are to imitate them in all that they did they might in some things do amiss of Ignorance or Frailty c. Hitherto of the reason of the Scribes and Pharisees exception taken against Christ's Disciples for eating with unwashen hands which Reason is drawn as we have heard from the superstitious Custome and Practice of the Jews grounded on the Tradition of their Elders Now in the next place to speak of the manner of their urging the foresaid Cavill and Exception against the Disciples set down Ver. 5. Where the Evangelist shews the manner of their cavilling and excepting in that they came to Christ himself and accused his Disciples unto him as Transgressours of the Tradition of the Elders for eating with unwashen hands Which Accusation they
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
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
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
68. when he said to the Twelve Will ye go away Simon Peter answered for c. So at other times also Quest Quest Doth not this make for the Papists teaching Peter to have been Supream Head of the Apostles and of the wole Church and that the Pope of Rome being his Successor hath the like supream Power and Soveraignty over the whole Church throughout the World Answ Answ Nothing less For 1. There is a main difference between this Primacy of Order and Pre-eminence of Authority and Gifts which we grant that Peter had above the other eleven Apostles and between that Supremacy or Soveraignty of commanding Power or Jurisdiction which they challenge unto Peter above the other Apostles 2. Though it could be proved which yet can never be that Peter had such a Supremacy of commanding and ruling Power given over the other Apostles yet this makes nothing for proof of the Pope's Supremacy over the whole Church unless they can prove by Scripture that the Pope is the true and lawful Successor of Peter in all such pre-eminence of Power which they suppose him to have had over the rest of the Apostles but this they can never do neither are the best learned of them able to alledge any one place of Scripture for proof of this Succession Now followeth the Answer it self or Confession of the Apostles Faith uttered by Peter in all their names Thou art the Christ Matth. 16. 16. these words are added The Son of the living God Luke 9. 20. only these words are set down The Christ of God But my purpose is to speak of this Confession onely so far forth as it is here set down by St. Mark Thou art the Christ or that Christ or the Christ of God as Luke hath the words that is to say The anointed of God namely that special and singular Person who art ordained of God to be the onely Mediator and to be the Redeemer and Saviour of Man-kind The word Christ which is a Greek word originally is the same in signification with the Hebrew Messiah and both signify one that is anointed Joh. 1. 41. Now this Name is given to our Saviour to note out his special Calling from God to the Office of a Mediator betwixt God and Us and that by allusion to the ancient custom among the Jews and other Nations of anointing those with Oyl who were solemnly called to any great Office in Church or Common-wealth as to the Office of Priests Prophets and Kings So Aaron and his Sons were anointed and consecrated to the Office of Priest hood Exod. 29. and 30th Chapters So Elisha was anointed to his Prophetical Office and Jehu to his Kingly Office 1 King 19. 16. and so the other Kings of Judah and Israel This solemn anointing with Oyl was used to all these thereby to signify their solemn Calling and appointment to those several Offices as also their qualification with gifts fir for discharge of those Offices and Callings In like sort our Saviour is called The Christ and the Messiah or Anointed of God not in regard of any outward anointing with material Oyl but to note out unto us his spiritual Anointing or Calling to the Office of a Mediator between God and Us whereby he is solemnly called and appointed of God to this Office and to all the parts of it namely to be the onely High-Priest Prophet and King of his Church In the words consider two things 1. The act or duty of Confession 2. The matter confessed by them That Jesus is the Christ Of the first Observ 1 Observ 1. In that the Disciples being demanded of Christ touching their Faith and Perswasion of his Person do readily make Answer by the mouth of Peter giving an accompt of their Faith We learn that it is our duty to be ready and forward to give accompt of our Knowledge Faith and Perswasion in matters of Religion to any that have a Calling to demand or require the same of us 1 Pet. 3. 15. Be ready alwayes to give an Answer to every man that asketh you a reason of the hope that is in you c. See Act. 8. 31. This especially concerneth such as are under the Power and Authority of others that they ought to be ready to give accompt of their Faith to such as have Authority to require the same of them For example It is the duty of the Flock and People to be ready to give accompt of their Faith to their own Pastors when they do lawfully and in due sort require it of them as in the excercise of catechizing by asking Questions of the younger sort and of such as are most ignorant As it is the Ministers duty at fit times thus to catechize the more ignorant sort by demanding Questions of them touching the Principles of Religion and to require of them an accompt of their Faith and Knowledge so it is the duty of such as are fit and have need to be catechized to be ready to give an Answer and to render an accompt of their Faith to their Pastor So likewise Children and Servants should shew like readiness to give an accompt of their Faith to their Parents and Masters demanding it of them in the private exercise of catechizing in the Family So when any Christian is called before a civil Magistrate and lawfully required to give an accompt of his Faith he is to do it with all readiness yea though it should be before wicked and unjust Magistrates which abuse their Authority to the oppressing and persecuting of the Saints of God Thus the Apostles being called before Rulers and being demanded of their Faith did readily make Answer and give accompt thereof So the Martyrs also Reasons Reasons 1. By this readiness to give accompt of our Faith to such as lawfully demand it of us we do glorify the Name of God in giving Testimony to his truth which we believe 1 Pet. 3. 15. Sanctify the Lord c. 2. By this means also we do edify others encouraging them by our example to shew like readiness in giving accompt of their Faith when they are thereunto required Vse Vse For reproof of such as are backward and unwilling to give a reason or accompt of their Faith to others having power to demand it of them The fault of many of the younger sort in this and other Congregations that they are backward to come to the publick exercise of Catechizing and to answer their Pastor when he requireth of them an accompt of their Faith by demanding of them necessary and profitable Questions of Catechism Some think this is a disgrace to them Contrarily it is an honour to them to be called to do this Service to God for the glorifying of God and edifying of others The like backwardness is in many Children and Servants to be catechized by their Parents and Masters privately in the Family and to give an accompt of their Faith by answering such Questions as are demanded of them It is no mervail if
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
but by drawing to actual sins 2. All outward occasions of sin arising from our selves or others As corrupt communication 1 Cor. 15. 33. society with the profane and wicked idleness or negligence in our Callings c. These and the like occasions of sin we are to shun and avoid Reas 1 Reas 1. We are by nature very prone to sin as flax to take fire c. Reas 2 Reas 2. Sin is of a contagious nature c. Use 1 Use 1. Reproof of such as are not carefull to set themselves against occasions of sin and to avoid and separate from them but are negligent this way no watchfullness over their hearts and wayes but are secure and careless in shunning occasions of sin as evill company c. Therefore they stumble and fall so dangerously c. Vse 2 Vse 2. Much more to reprove such as willingly cast themselves upon occasions of sin and seek after them as evill company Idleness corrupt communication c. This is a tempting of God Use 3 Use 3. For exhortation to stirus up to set our selves not onely against sin but against the occasions of it carefully shunning and separating from them To this end watch over our selves c. As Marriners on the Sea are carefull to avoid Rocks and Sands Mark 9. 43 c. It is better for thee to enter into life maimed c. Nov. 4. 1627. Observ 2 Observ 2. VVEE ought to seperate from us such occasions of sin as are most dear and pretious to us though as dear as one of our hands feet eyes c. yet we must part with them and put them away if they be occasions of sin to us Quest Quest What are those occasions of sin so dear to us which we must part with Answ Answ Sundry especially these 1. Those corrupt lusts and affections of our heart which are most naturall and pleasing to us we must labour to cut off these that is to subdue and mortify them by all means by Watchfulness Prayer Meditation in the Word of God c. We must strive to mortify some special lusts which are the chief occasions of sin in us above all other as Pride Self-love Covetousness c. Col. 3. 5. Mortify your members which are on Earth c. Called members because as dear to us as the members of our bodies 2. The profits and pleasures of this life though never so dear to us yea such as are lawfull c. These we must renounce and forsake so far forth as they are any occasion of sin to us or of hindring us in the practice of any duty which God requireth of us Hebr. 11. 24. Moses forsook the profits pleasures and honours of Egypt rather than they should be occasions of sin to him or hinder him from joyning with God's people in his true worship So the Apostles forsook all their worldly possessions rather then they should hinder them in following Christ as Peter sayes Matth. 19. 27. Behold we have forsaken all and followed thee c. 3. The society and company of earthly friends though never so near or dear to us These we must renounce and forsake so far forth as they are or may be occasions of sin to us or a hinderance in good duties Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that a Christian should simply hate these his dear friends but so far forth as they hinder him in his duty of following Christ c. Thus did the blessed Martyrs 4. Our bodies and life it self even these we must be content to part with so far forth as the care of preserving them is an occasion of sin to us or a hinderance in any duty which we owe to God So Luke 14. 26. He that commeth to me and hateth not his own life c. So the Martyrs Hebr. 12. 4. Ye have not yet resisted unto bloud striving against sin c. Reas 1 Reas 1. Sin is offensive and dishonourable to God now we must rather part with those things that are most dear and pretious to us in this World than dishonour or offend God Reas 2 Reason 2. By every sin committed or fallen into we do indanger the eternal salvation of our souls Now what shall it profit us to win this whole world and lose our souls Matth. 16. 26. Therefore we ought rather to part with those things which are most dear to us in this world than that they should be occasions of sin to us and so of hazarding our souls c. Use 1 Use 1. See by this in how great detestation we should have Sin and how much we ought to fear and shun it even so far should we hate and shun it that we should rather forsake and part with such things as are most dear to us in this world than to commit sin or any way to offend God c. Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hating it as we do Hell Use 2 Use 2. See how hard it is to be a good Christian in practice for such a one must forsake things most dear and pretious to him in this world rather than to sin against God or to be hindered c. in obedience to Christ He must forsake profits and pleasures dearest friends c. He must deny himself crucifie his dearest lusts c. How hard is this to flesh and blood how hard to corrupt Nature which is so glewed to this world and to earthly things that it is most unwilling to forsake or part with them yea it is impossible unto Nature to do this Impossible therefore by power or strength of nature to mortifie sin in our selves There is required a supernatural power of grace to work this in a man and to inable him to practise this Christian duty of resisting sin and avoiding such occasions of sin as are most near and dear to him c. Mortification is called the crucifying of the old man and of the flesh a dying to sin c. And here it is called the cutting off a hand c. This shews the ignorance and folly of such as think it an easie matter to be a good Christian nothing but to be baptized and come to Church and make an outward profession of Christ c. This indeed is easie if no more were required but here we see is a harder task required viz. to resist and strive against occasions of sin though never so near and dear to us Yea to cut them off and wholly to separate our selves from them c. This thou must do if thou wilt be a Christian indeed and not in name only Therefore dream not of going to Heaven easily as many do but know thou must strive to enter in at the strait gate Luke 13. 24. thou must take pains and suffer much in mortifying thy sinful lusts in resisting sin and the occasions of it though
they must labour and pray unto God for true sanctified Marriage-love towards their Wives that they may love them not for sinister respects as for Beauty Riches Parentage c. but in the Lord and then their love will be constant Observ 3 Observ 3. See here the patience and long-suffering of God which he sheweth even toward obstinate and hard-hearted sinners in bearing with them for a time and not proceeding so â—uddenly and speedily against them in Wrath and Justice as he might Thus we see here how he did patiently tolerate and bear with this obstinate people of the Jews in regard of their obstinatenesse in the sin of unâ—ust and hard dealing against their own wives not presently proceeding in rigour of Justice against them for this unnaturall and odious sin as he might have done but rather tolerating the same in some sort for a time And therefore he appointed Moses to write them a Law of toleration to permit such hard-hearted husbands rather to put away their Wives by divorce than out of their obstinate malice to deal worse with them either by continuall vexing them and making them weary of their lives or else by seeking their death Herein appeareth the great patience of the Lord toward such obstinate malicious and hard-hearted husbands amongst the Jews The like also he shews in bearing with this obstinate people of the Jews in respect of other sins Act. 13. 18. About the time of fourty years he suffered their manners in the wilderness and Rom. 2. 4. the Apostle mentioneth the forbearance and long-suffering of God even toward hard-hearted and impenitent sinners and 1 Pet. 3. 20. The long-suffering of God waited for the repentance of those wicked people of the old world before the flood Use 1 Use 1. If the Lord be so patient toward the wicked and obstinate offenders how much more will he shew great patience and forbearance toward his Saints and servants being humbled and penitent for their sins which should therefore comfort them against the fear of Gods wrath and displeasure towards them for their sins by which they more or lesse provoke him daily c. Vse 2 Vse 2. This should teach and move us after Gods example to shew as much patience as is possible even toward wicked and ungodly men with whom we live in bearing with their obstinate malice and wickednesse and with their perverse manners and disposition that so if it be possible we may by this moderation of mind and forbearance of them gain them to repentance 2 Tim. 2. 24. The servant of the Lord must be gentle unto all men and patient As it is true of Ministers so of every Christian See Tit. 2. 2. especially Such as are called to place of Government over others must practise this patience and moderation of mind c. Use 3 Use 3. This Patience and forbearance of God toward the wicked should be a forcible motive to move and stir them up to speedy repentance and turning to the Lord from their sins as the Apostle sheweth Rom. 2. 4. Despisest thou the riches of his goodness and forbearance c. not knowing that the goodness of God leadeth thee to repentance Mark 10. 5. And Jesus answered and said unto them For the hardness of your heart he wrote Febr. 17. 1627. you this Precept NOw followeth the second part of our Saviour's answer and resolution of the Pharisees Question touching divorcement Verse 6 7 8. In which he proveth against them the unlawfulness of such divorces as were permitted by Moses by shewing the strait and inâ—issoluble bond and union which is between Man and Wâ—fe and that by Gods own Ordinance from the beginning for the shewing whereof he layeth down the first Institution of marriage out of Gen. 1. and 2. Chapters And touching this Institution of Marriage he sheweth four things 1. The Time when it was instituted From the beginning of the Creation 2. The Authour or Instituter of it God himself God made them c. 3. The Institution it self with the means of it which was by creating them male and female 4. The speciall Decree or Sanction of God which immediately upon the first Creation of Mankind and Institution of Marriage he did set down touching the duty of married persons and touching the near and strait bond or union that should be between them Verse 7 8. Of the first The time From the beginning of the Creation that is From the time when God did first create Mankind or our first Parents Adam and Eve Observ Observ See the Antiquity of the married estate being instituted of God from the time of man's first creation at the beginning of the world even so soon aâ— ever man was created yea in the very Creation it self as we shall see afterward before man had fallen and while he was yet in the state of his innocency This our Saviour plainly implyeth and avoucheth out of Gen. 1. 2. Chapters where the story of it is set down See Chap. 2. 22. where so soon as ever the woman was creaâ—ed God brought her unto Adam to be his Wife Vse Vse This serves further to instruct us both touching the necessity and excellency of the married estate 1. The necessity may be gathered in that it is so ancient For if it had not been necessary and profitable for the good of mankind it should not have been ordained so soon even at the time of man's first creation Now if it were necessary before the fall of man when there was no sin then much more now since the fall as a remedy against the sin of fornication 1 Cor. 7. 2. 2. The Excellency of this Ordinance of God may also appear by this Antiquity of it in that it is as ancient as Mankind and as the World it self in a manner having continued in the world ever since in all times and ages but especially in that it was instituted before man's fall and in the time of his innocency This antiquity of it doth not a little commend to us the excellency and dignity of it and this is one reason why it is said to be honourable amongst all Heb. 13. 4. This dignity of Mâ—rriage we are to hold and maintain against all that are enemies to it especially against the Papists who do profanely vilifie and contemn this holy and excellent estate of marriage speaking basely of it calling it a carnal kind of life c. Of the second The first Author or Instituter of the married estate God himself who therefore is said here to have made them that is our first Parents male and female that so they might be fit for marriage c. as we shall see afterward more fully Observ Observ That God himself is the first Author and Ordainer of the married estate hence it is That God made mankind at the first both male and female and so by creating both sexes did institute marriage in which they should both be united and joyned together in one This also
and wife should be two in one flesh viz. in regard of this that the first man and woman though after their creation they were two distinct persons yet in their Creation they were but one after a sort being both made out of one Therefore also our Saviour having in the former verse mentioned Gods creating of them Male and Female hereupon he presently alledgeth this decree of God touching the near union of Man and Wife in the marryed estate Use Vse See by this how great a sin it is for any to go about to dissolve or break the marriage bond and union that is between Husband and Wife by unjust and unlawfull Divorcement and separation of man and Wife one from the other except in the case of Adultery For this is a sin not onely against God's Ordinance and Institution of Marriage since the Creation of Mankind but even against the Creation it self by which God did make two out of one at the first thereby most nearly uniting man and Wife in their first Creation Therefore to seek to break this union is to sin against the first Creation of Man-kind and to seek to abolish that naturall union by which God did tye and unite man and Wife together in their Creation Now if this be so great a sin for any to go about by unjust Divorcement to unty or break in sunder the Marriage bond then how much more hainous is the sin of Adultery either in the Husband or in the Wife by which the Marriage bond is actually broken and dissolved and so that union quite frustrate and made void which God did make betwixt man and Wife in their first Creation Now followeth the second thing in the words or second part of this Decree or Sanction of God here alledged by our Saviour viz. touching the special duty of man and Wife which by Gods Ordinance they owe and are to perform each to other in respect of that near union which is between them which duty is implyed in these words A man shall leave his Father c. First to open the meaning A man That is every Husband Shall leave his Father and Mother Shall forsake his natural Parents and consequently all other friends kindred and alliance which are further off than Parents Quest Quest How doth this agree with the fifth Commandement Honour thy Father and Mother c. Answ Answ Well enough for the Lord doth not here require a man simply and absolutely to forsake his Parents but comparatively in regard of his Wife and of that near conjunction that is and ought to be between him and her Such a comparative speech is that of our Saviour Christ in another case Luke 14. 26. If any man come to me and hate not his Father and Mother c. not simply but in comparison of his love to Christ c. Now more particularly this forsaking of a mans naturall Parents in comparison of his Wife is to be understood in three respects principally 1. In regard of the affection of love which he is to withdraw from his Parents though not simply yet in comparison of his Wife loving her with a more special love than his Parents 2. In regard of the duty of subjection and obedience to the power and authority of his Parents from which subjection the Marryed man or Husband is in some sort freed after Marriage though not absolutely yet so far as that subjection is any hinderance to him in the duty of cleaving to his Wife so that now he is more his own man then before and more free from that kind of subjection to his Parents power unto which he was tyed before 3. In regard of habitation or dwelling with his Parents in the same house or Family unto which the Husband is no longer tyed as before but may lawfully depart out of the house and Family of his Parents to dwell apart with his Wife and so to erect a Family of his own if he so desire to do and that it be most convenient for him either in regard of his Spiritual or Temporal estate See Psal 45. 10. Here note that this which is spoken of the Husbands forsaking of his Parents in comparison of his Wife is by the same reason to be understood of the Wife that she is in like manner to forsake her Parents in comparison of her Husband and of that duty she oweth to him So that here is implyed the duty of both marryed persons both of the Husband and Wife It followeth And shall cleave to his Wife Or be glued unto her as the word in the Original signifieth that is he shall be most nearly and inseparably â—oyned to her and so constantly keep himself in the marryed estate And this also though it be spoken expresly of the Husband yet is to be understood also of the Wife that she should most nearly and unseparably be joyned and keep her self unto her own Husband The words thus opened do contain in them a twofold duty required of married couples in respect of that near union which is betwixt them by Gods Ordinance The first is that they are to forsake their dearest friends yea their natural Parents in comparison of the duty of cleaving to their yoke-fellows in the married estate The second is that they are most nearly and inseperably to keep themselves one to the other in the married estate Of the first Observ 1 Observ 1. See here the most near and strait bond and union which by Gods Ordinance is and ought to be between man and Wife in the married estate in that for the maintaining hereof married persons are to forsake all other their dearest friends yea their natural Parents in comparison of keeping themselves unto their own Husbands and Wives Therefore if there be such a near union between other friends and kindred as between natural brethren and sisters and especially between Parents and Children then how much more strait is the bond by which Husband and Wife are linked and knit together by Gods Ordinance This is the straitest of all other Bonds of Nature Affinity and Kindred whatsoever But more of this afterward Observ 2 Observ 2. In that marryed persons are to forsake their Parents in comparison of their husbands and wives in respect of the affection of love Hence we may gather what kind of love it is that ought to be between man and wife viz. not an ordinary or common kind of love but a most near entire and singular love answerable to that most near bond and union that is betwixt them The mutual love of husband and wife ought to exceed the love that is between any other friends and kindred though never so near even the love of children to Parents c. For they are to forsake their own Parents in comparison of the affection they owe to their Yoke-fellows in Marriage As they are more nearly bound to them by Gods Ordinance being but one flesh so they are to love them more entirely and intimately Ephes
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in marriage-Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
they may even suck in Piety with their Mothers Milk Prov. 22. 6. Train up a Child in the way that he should go and when he is old he will not depart from it 2 Tim. 3. 15. Timothy learned the Scriptures from a Child Psal 58. 3. The wicked are said to be estranged and to go astray from God even from their Mothers Womb and as soon as they are born On the contrary we should labour to make our Children Religious and to bring them to Christ as soon as they are born so far as lyeth in us c. Much more then afterward when they come to more years and discretion c. Observ 2 Observ 2. It is probable that the Parents of these Children being of the common sort of people did not yet certainly know or believe Christ to be the Son of God or true God but onely were perswaded that he was some great Prophet and holy man of God who had power from God to work Miracles c. and therefore they thought his Prayers would be very effectual for their children which moved them to desire the same which may teach us that we should desire and crave the Prayers of such persons as are of eminent gifts and place in the Church both for our selves and for such as belong to us as our children friends c. especially in time of affliction and distress when they have most need of others Prayers as in bodily sickness c. Jam. 5. 16. The fervent Prayer of a Righteous man availeth much Use Use For reproof of such as shew so little desire of the Prayers of such as are eminent for their place or gifts no not of their own Pastors in time of sickness or in the sickness of their children not so much as sending to the Minister nor craving the help of his Prayers c. Now followeth the fact of the Disciples They Rebuked those that brought them Reproved them for bringing their young children to Christ to be touched by his hands and prayed for Quest Quest Why did the Disciples thus reprove them Answ Answ It is probable that the reason moving them hereunto was this That they thought it a thing unfit for Christ Jesus the Son of God their Lord and Master to be interrupted and troubled with such little children or Infants brought unto him especially at such time as he was imployed in the serious and weighty duties of Preaching and working Miracles for confirmation of his Doctrine It may be also they thought it some disparagement to the person of Christ and consequently to themselves also being his followers to be troubled with this small and leight matter as it seems they judged it of putting his hands upon young Infants and blessing them Now in this reproof the Disciples were very faulty and much to blame as appeareth by our Saviour's great displeasure conceived against them for it as also by his words thereupon uttered to them They might perhaps intend well herein but they did not go upon a good ground but upon a false and erronious supposition neither were they well advised but rash and inconsiderate in this action They might herein have a zeal of God as the Apostle sayes but not according to knowledg c. Observ 1 Observ 1. The best Christians are not wholly priviledged or exempted from errour either in Judgment or practice but are subject to errour in both So were Christ's Disciples here in this matter of reproving and hindring those that brought young Children to Christ and yet these Disciples were the best Christians then living upon earth So before we heard chap. 9. 38. they erred and offended in forbidding him that cast out Devills in Christ's name yea Peter himself one of the chief Apostles erred grosly before that time in taking upon him to blame or rebuke Christ himself for saying That he must suffer death c. chap. 8. 32. So as other times also both he and the rest discovered their errors both in their Judgment and Practice and that not onely before Christ's Ascension but even afterward when the Holy Ghost was sent upon them in a more full and plentifull measure yet still they were subject to errour both in Judgment and Practice and so did err accordingly sometimes Act. 10. 14. Peter did err in his Judgment touching the legall distinction of clean and unclean beasts and birds taken away by the death of Christ And Gal. 2. 11. he erred and was justly reproved by Paul for his dissimulation in conforming too much to the Jewish Ceremonies Here note that this is to be understood of the Apostles Judgment and Practice as they were private persons and in respect of their private carriage and conversation for otherwise as they were Apostles and in execution of the publick Office of Preaching the Gospell and in writing the Scriptures of the New Testament they neither could nor did err Now if this be true of the Apostles that they were not priviledged from errour c. much more of all other Christians though of never so excellent gifts or place in the Church Rom. 3. 4. Let God be true but every man a lyar And Jam. 3. 2. In manythings we offend all Use 1 Use 1. To condemn the pride of Antichrist the Pope of Rome who arrogateth this priviledg to himself to be free from errour at least from Judicial determining of an errour in his Consistory as he is Pope But this was the priviledg of the Apostles onely not to err in that office therefore not communicable to the Pope who is no Apostle nor any true successor of the Apostles in that Office though he falsly claim so to be Vse 2 Use 2. See by this that we are not to tye our selves absolutely to the examples of others in matters of Religion either for matter of opinion or matter of practice not to build our Faith or our Practice upon men seeing the best are subject to errour but upon the written Word of God which is the fountain of all Divine truth and free from all errour As for mens Opinions and Practices they are so far onely to be followed as they agree with the Word of God 1 Cor. 11. 1. Be ye followers of me as I also am of Christ Use 3 Use 3. This should teach men of the best knowledg and gifts in the Church not to trust too much to their own Judgment in matters of Religion nor to be too confident in their own Opinions but still to submit themselves to the tryall of the Word of God searching the Scriptures from time to time to find out the truth and to inform themselves better in all matters doubtfull and questionable remembring that the best are subject to errour even the Pastors and Ministers of the Church are to do this and much more such as are of meaner place and gifts c. Observ 2 Observ 2. Here we see that the common sort of people which came unto Christ and brought their Children to him were in
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
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
doth make all things work for their good and to further their happiness and salvation Rom. 8. 28. all crosses troubles miseries of this life c. By this he doth strengthen them to perseverance in grace till at last he bring them through all dâ—fficulties to his heavenly Kingdom 1 Pet. 1. 5. kept by the power of God through faith c. See Joh. 10. 27. 17. 11. Vse 3 Use 3. To strengthen our faith in prayer considering that God is not only willing and ready to hear us as being our Father in Christ but also able to give us that we ask as being Almighty with whom all things are possible even those which seem to us most hard and difficult to be granted Ephes 3. 20. Able to do above all things we ask or think Matth. 8. 2. Thou canst make me clean Yea Christ himself Mark 14. 36. Abba Father all things are possible to thee c. In the conclusion of the Lords Prayer For thâ—ne is the Kingdom power c. Great comfort in our Prayers Vse 4 Vse 4. To strengthen our faith touching performance of all Gods Promises made to his Church and Children in Christ whether of temporal or spiritual blessings To consider that he who hath promised is able to perform and make good his Word So Rom. 4. 21. Abraham staggered not c. but was strong in faith being fully perswaded c. So we must by this almighty power of God labour to have our faith confirmed in Gods Promises for performance in due time yea in such Promises as seem most hard to be performed and most unlikely to reason c. as the promise of forgiveness of sins resurrection of our bodies and life everlasting Promise of strength in temptation that he will be with us in trouble and that we shall not be tryed above our strength c. but delivered Labour to believe this in greatest extremity when we see no means of deliverance then by faith rest in Gods power to whom all things are possible who can raise up means or deliver without means Dan. 3. 17. The three children c. Vse 5 Vse 5. For Instruction in some speciall duties 1. It must teach us to humble our selves under his mighty hand as we are exhorted 1 Pet. 5. 6. The consideration of Gods Almighty power must cause us to cast down our selves before him in sight of our sins at all times when we have occasion to think of his power Especially when his hand is upon us by any cross or affliction chastising us c. 2. It must teach us truly to fear God being of such wonderful power able to do all things now the true fear of God is so to stand in awe of him at all times as to be afraid to offend him by sin yea by the least sin Psal 4. 4. Tremble and sin not Jer. 10. 6. Thy Name is great in might Who would not fear thee O King of Nations How are earthly Princes feared because of their great power to punish offenders though they be but mortal men whose breath is in their nostrils How much more ought we to stand in awe of God's almighty power c. Luke 12. 4. Fear not them that kill the body c. Though we are not to fear God only for his power but chiefly for his mercy and goodness as it is Psal 130. 4 Yet c. Make not leight of any sin but fear and tremble at the motions of it arising in our heart c. 3. It teacheth us what to do at such time as we feel weakness and unability in our selves to do or to suffer any thing in obedience to God which he requireth of us Seek to him that is Almighty and All-sufficient to whom all things are possible Pray to him to help and enable us by the power of his Spirit to do those duties which we cannot of our selves to enable us for every good thought word and work To this end labour to see and feel our unability in our selves for these things 2 Cor. 3. 5. Not sufficient of our selves to think any thing c. but our sufficiency is from God Therefore go out of our selves and seek to him that is all power and whose power is perfected in weakness 2 Cor. 12. 9. Esay 40. 29. He gives power to the faint c. Seek to him for help in performance of all duties which he requireth of us without which we can do nothing especially in holy and religious duties of his worship publick and private as Prayer hearing of his Word Sanctification Salvation c. So in all other Christian duties required especially in such as are most hard and contrary to nature as in the practice of Repentance and mortifying our lustâ— denyal of our selves and taking up the Cross c. Pray with Paul Col. 1. 11. That we may be strengthened with all might uccording to his glorious power unto all Patience c. So in duties of our particular Callings when we find weaknesse to go through them Look up to God by Faith and seek to him to whom all things are possible c. Mark 10. 28. Then Peter began to say unto him c. Nov. 23. 1628. THe fourth part of this Chapter which contains our Saviour's answer to Peter making mention of his own and his fellow-Disciples obedience formerly shewed in forsaking all they had and following Christ when they were at first called to be his Disciples from ver 28. to ver 32. Where 1. Consider Peter's mentioning or making profession of their former fact or obedience shewed Peter began to say c. Lo we have left all c. ver 28. 2. Christ's answer made hereunto which consisteth of two parts 1. A gracious promise of a rich reward to be given to all such as had forsaken any thing that was dear to them in this world for his sake and the Gospells they should receive a hundred fold more in this life c. and in the world to come eternal life ver 29 30. 2. An admonition or caveat to his Disciples touching the future Apostacy of some Hypocrites which had made fair shew and bin forward Professors of Christ and the Gospell for a time as also touching the Calling and conversion of others who had bin gross offenders and seemed farthest off from the Kingdome of Christ This admonition or caution is delivered in that general sentence uttered ver 31. Many that are first c. Of the first The end of Peters mentioning of this matter at this time was to demand and know and be better resolved of Christ what recompence they were like to have for their obedience shewed in forsaking all and following him Matth. 19. 27. What shall we have therefore The occasion was the former conference between our Saviour and the young Ruler touching the way of obtaining eternall life in which conference our Saviour willed him to sell all and give to the poor and then promised him treasure in heaven
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
c. This is one of the principal and most excellent works of Faith which it worketh in us and for us the work of Prayer even such a work as brings much glory to God and singular comfort to our selves c. which should therefore draw our hearts to the love of this exercise and Duty of Prayer more and more causing us highly to esteem of it c. Vse 2 Vse 2. See what is one great cause why we want many good things which we desire and cannot obtain It is because as there is great want or weakness of Faith in us so we are slack and negligent in this Duty of Prayer in calling upon God in our necessities c. Jam. 4. 2. Ye have not because ye ask not This neglect of Prayer is one main cause which hinders good things from us This is true not only of wicked men and hypocrites who have no faith and so cannot pray at all but even of the Saints and Children of God who oftentimes by reason of the weakness of their faith or because they do not so stir up this gift of God in themselves as they should are too cold or careless in the Duty of prayer and so by this means they come short of many blessings and good things which they desire and might otherwise receive from God See then that weare not to blame the Lord as if he were slack to give us the things we desire and are needful for us but we are to blame our selves and our want of Faith and slackness in prayer Here is one main cause that we want so many blessings for soul and body which we desire and might otherwise enjoy What 's the cause that we want pardon of sins at least such a comfortable assurance thereof as we desire It is because we do not so often and earnestly sue to God in prayer for it So what 's the cause we want feeling of God's Favour and Love c That we want strength to resist temptations of sin power and ability to mortifie our lusts c. patience to bear afflictions meekness wisdom to carry our selves c It is because we are too slack in asking these things of God in prayer So for Temporal blessings What 's the cause we want health wealth good success in our Callings and business c. Because we are negligent in seeking to God by prayer c. or if we perform this duty yet not in due manner but coldly sleightly formally without faith and true feeling of our wants c. Vse 3 Use 3. See what to do if we would obtain those things which we desire and stand in need of so far as God seeth fit for us Use the means ordained of God yea the chief and principal means next unto Faith which is Prayer and calling upon God in all our necessities and wants daily and from time to time Be frequent diligent and constant in this exercise To this end labour for Faith and to pray with true feeling of our wants and with fervency of heart and affection remembring that Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much c. Remember and think often of the excellency and necessity of this Duty of Prayer being the only ordinary means for the obtaining of all things needful for us both for soul and body the means to draw down all blessings of God upon us both spiritual and temporal the only way to obtain help comfort and deliverance in all troubles c. See then that if there were nothing else to move us to diligence and constancy in this Duty yet our own good and benefit should move us to it So that as the Commandment of God and his gracious Promise annexed should first and principally move us together with the excellency of the duty in it self so our own daily necessities and continual wants should quicken and stir us up to more and more diligence fervency and constancy in this excellent Duty c. Non melior orandi magister quà m necessitas Luther Observ 5 Observ 5. In that our Saviour directs this Exhortation to his Apostles especially and that upon occasion of their desire to have the gift and power of Miracles further confirmed to them hence gather That as the Apostles had need of Faith in working Miracles so also of Prayer unto God by whose power alone they wrought them and not by their own power as our Saviour Christ did At least sometimes they were to use prayer See Matth. 17. 21. And though our Saviour Christ also himself did sometimes use prayer when he was to work Miracles as â—oh 11. 41. yet that was only as a preparative to the work and not as a means whereby the Miracle was wrought c. for that was by the power of his Godhead And therefore at the very time of working the Miracle he used no prayer but only his powerful Word Verse 43. It followeth Believe that ye receive them These words contain the Condition which our Saviour requireth of his Disciples to be observed in all their prayers that they may be effectual to obtain what they ask The Condition is Faith that is a firm belief and perswasion that they shall obtain those things which they ask of God in prayer Observ Observ One Condition or property required in true prayer that it may be acceptable to God and effectual for the obtaining of those things we desire is this that it be made in faith that is with a firm and undoubted perswasion that those things which we ask shall be granted unto us Jam. 1. 5. If any lack wisdome let him ask of God c. But let him ask in faith nothing wavering For he that wavereth is like a wave of the Sea c. For let not that man think he shall receive any thing of the Lord. Therefore also Jam. 5. 15. true prayer which prevaileth with God is called The Prayer of faith to shew that it comes from Faith and must be made in faith 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without doubting If we must not doubt in prayer then on the contrary we must believe and rest perswaded that we shall obtain the things we ask Reas 1 Reason 1. Without faith it is impossible to please God Heb. 11. 6. For our persons must first be accepted before any duty or service we perform can be accepted of God Now our persons come to be accepted only in Christ and that by means of Faith believing in Him and apprehending his righteousness Now the same Faith perswades us withall that our persons being accepted God will grant the Petitions we ask of him for Christ's sake Reas 2 Reason 2. God hath promised to hear our prayers and to grant our Petitions which we offer up to him in Christ so that we pray in due manner therefore we are to believe and rest perswaded hereof upon his Word and Promise Quest Quest How far forth are we
25. That your Father also which is in Heaven may forgive you your trespasses May 16. 1630. NOW followeth the Author or efficient Cause of this benefit of Forgiveness of sins here promised to such as forgive others God himself Described 1. By a relative Title in that he is called their Father 2. By the special place of his abode which is Heaven That your Father which is in Heaven c. Observ 1. In that forgiveness of sins is here ascribed unto God their heavenly Father as his proper Act Hence gather that it is God alone that can and doth forgive sins This is his proper Act or Work not communicable to any Man or Angel Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Exod. 34. 6. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the transgression of the Remâ—ant of his Heritage c. Yea the Scribes and Pharisees knew this Mark 2. 7. Who can forgive sins but God onely and therefore they accuse our Saviour of Blasphemy because he took upon him to forgive sins being but a meer man as they falsly supposed Quest Quest How can God forgive sins being just Answ Answ There is a satisfaction made to his Justice by the Death and Passion of Christ and so in him He forgiveth c. Quest Quest How then doth he freely forgive Answ Answ Because he freely gave his Son c. Reas 1 Reason All Sin is an Offence to God and a breach of his holy Law 1 Joh. 3. 4. therefore he onely can forgive it This is true even of those sins which are committed against men even these are first and principally against God Psal 51. 4. Against Thee only have I sinned c. yet he had sinned against Uriah and against Bathsheba Reas 2 Reas 2. Onely God can infuse Grace into the Sinner Now this goes alwayes with Forgiveness of sins Vid. Aquin. Object Object Joh. 20. 23. Whose sins ye remit they are remitted c. Answ Answ God's Ministers are said to remit sins not by any Judicial Power or Authority of their own but ministerially onely by pronouncing declaring and applying forgiveness of sins to the penitent in the Name of god and of Christ Use 1 Vse 1. To confute the gross Errour of the Papists touching the Pope's Power to pardon sins which is God's peculiar Office not communicable to Man or Angel which shews also the Pride and Presumption of that Antichrist of Rome thrusting himself into God's Office c. yea they challenge and ascribe this Power to their ordinary massing Priests c. Wherein they shew themselves more blind than the Scribes and Pharisees who confessed it to be God's priviledge alone to forgive sins Vse 2 Vse 2. See what to do if we would have our sins pardoned and have inward peace and comfort in our Consciences Seek to God in Christ for mercy and pardon humble thy self to him confess thy sins and sue to him most earnestly for pardon and mercy c. This is the onely way to obtain pardon and inward peace and there is no other way in the World Him thou hast offended and he onely can forgive thee and it is his mercy alone in pardoning thy sins which can cure and heal thy wounded Conscience and give thee true inward comfort and peace It is not carnal Mirth or Company or following the World that can ease or pacify a wounded Conscience guilty of sin but God's mercy alone pardoning it in Christ and assuring us in Conscience of it Quest Quest Are we not to ask forgiveness of men also Answ Answ Yes so far as we have by any sin offended or scandalized men but first and principally we are to humble our selves to God and make our peace with him See before upon the 7th Verse of the 2d Chapter Observ 2. From the Title Father given to God in respect of the Disciples of Christ being Believers We may gather the great and excellent priviledge of true Believers in that they have God to be their Father and they are his Children by the Grace of Adoption in Christ though by Nature they are Children of Wrath as others Joh. 20. 17. I ascend to my Father and your Father to my God and your God Joh. 1. 12. As many as received him to them he gave Power to become the Sons of God even to them that believe on his Name Gal. 3. 26. Ye are all the Children of God by Faith in Jesus Christ Use Use This is matter of great comfort to the faithful for God being their Father cannot but love them dearly as Children and shew his love by all fruits of it He cannot but take care of them and provide for them all things needful for Soul and Body He cannot but shew pity and compassion towards them in their afflictions and miseries Psal 103. 13. like as a Father pitieth his Children c. He cannot but bear with their Infirmities and pardon their failings in Duty Observ 1 Observ 3. In that God is said to be in Heaven above all other places by his special presence this may teach us a two-fold Duty 1. That we should labour to be heavenly-minded and affected that so where God our portion and chief treasure is there may our hearts be also Col. 3. 2. Set your affections on things that are above c. Phil. 3. 20. Our conversation is in heaven viz. in heart and affection by heavenly meditations and affections carried towards the things that are above where God our Father is we should therefore labour to be with him there in mind and affection as much and often as is possible even while we live on earth We should often meditate of God that is of his Nature Essence and Divine Properties and of his love and favour toward us as David Psal 73. 25. Whom have I in heaven but thee c. We should also often meditate of the nature and excellency of that life to come and raise our hearts and affections to the love and desire of these heavenly things c. weaning our hearts from this world and using it as if we used it not 2. This should teach us to be willing yea desirous to be gathered in due time to that excellent place where God our Father is that where he is we may be also immediately joyned to him and seeing him as he is face to face A true loving Child desires to be with his Father in his sight c. So should we c. See how willing we should be to dye when God calls us to it as Paul Phil. 1. 23. and 2 Cor. 5. 8. that we may go to our Father Joh. 20. 17. Also to love the appearing of Christ at the last day Verse 26. But if ye do not forgive neither will your Father c. The second Reason used by our Saviour to move his Disciples to free forgiving of enemies
that it is so prejudiciall to the Word of God and to the Love Reverence and Obedience due to the same drawing men's hearts away from it and causing them to contemn and set leight by it which is a high sin and contempt against God himself which he will not suffer unpunished if it be not in time repented of Take heed therefore of such superstitious affecting men's Traditions and Customs further than they have warrant from the Word of God and on the contrary learn highly to esteem of the Word of God above all humane Ordinances Traditions and Customs whatsoever which have not warrant from thence Use 3 Use 3. See how to free the Word of God from contempt c. Abandon all superstition c. This concerns such as are in Authority yet all should pray for it So much of the sins here charged upon the Scribes and Pharisees by our Saviour Christ viz. Contempt of God's Command and superstitious observing of mens Traditions Now to speak of our Saviour's Description of the Traditions which they observed 1. By some particular kinds of them named for the rest 2. By the great number of others not-named From the first In that our Saviour reproving their Superstition doth not onely touch it in generall but instanceth in some particular traditions which they superstitiously observed that so he may more plainly and directly convince them Hence observe That in reproving sin it is not enough to speak generally and darkly but it is needfull to deal particularly and plainly with the consciences of Offenders plainly and particularly discovering unto them such sins as are needfull to be reproved in them and shewing the hainnousness of them not enough to tell the Offender of his sin in generall tearms but to instance in the particular kind of sin or sins that have need to be reproved in him Levit. 19. 17. Thou shalt not hate thy Brother in heart but shalt in any wise rebuke thy Neighbour or thou shalt plainly rebuke him or freely as Junius translates it Thus plainly and directly dealt the Prophet Nathan with David telling him that he was the man 2 Sam. 12. and Elijah with Ahab telling him that it was he that troubled Israel 1 King 18. And John Baptist with Herod telling him that it was not lawfull to have his Brother's wife as we have heard in the former Chapter of this Gospel Reason Reason This plain and particular dealing in reproof of sin is most effectuall to convince the conscience of the Offender and to strike it with remorse Acts 2. 36 37. when Peter told the Jews plainly that they had crucified the Lord Jesus then began they to be pricked in their hearts Use Use This should teach all that have a Calling to reprove sin in others not to deal too generally and far off as if they feared to touch the conscience of the Offender but rather plainly and particularly shewing him his sin by the Word of God But especially this plain and particular manner of reproving is to be used toward obstinate Offenders hardned in sin c. See more of this Point upon Chap. 6. Ver. 18. It followeth And many other such things ye do That is ye are superstitious in observing many the like humane traditions not grounded on the Word of God Observ Observ It is the property of superstition to multiply humane Traditions Customs and Observations of men's devising without warrant from the Word of God Col. 2. 20. Why are ye subject to Ordinances or burdened with Traditions as some translate the Words As touch not taste not handle not The Apostle implyeth the multitude of traditions which the false Apostles had imposed on them So the Scribes and Pharisees and other superstitious Jews in our Saviour's time had a multitude of humane unwritten traditions which they observed So we heard before Ver. 4. of their sundry kinds of superstitious washings of Hands Cups Pots Tables c. So Matth. 23. They made broad their Phylacteries c. Ver. 4. They paid Tythe of Mint Annise c. Ver. 23. This also we see most plainly verified in the Popish Church at this Day which hath multiplyed so many superstitious Ceremonies and humane Customs and Observations in the worship of God that they are almost without number and without end What is all their Religion but even a huge heap of Ceremonies devised by men without warrant from the Word Their Masse what is it but even a Masse of idle Ceremonies So in the Sacrament of Baptism they have a great number of frivolous Rites to be observed which are grounded onely upon mens Tradition and not upon the Word of God St. Austin in his time complained of the multitude of humane Traditions and Ceremonies brought into the Church with which as he saith the Church was so burdened that the condition of the Jews was more tolerable than of Christians Epist 119. ad Januar. pag. 664. How much more if he were now alive would he take up this complaint of the multitude of Traditions and Ceremonies in the Popish Church Use 1 Use 1. See how hurtful and dangerous it is to give way to Superstition at first in bringing in or suffering to be brought into the Church any Traditions Customs or Ceremonies devised by men without warrant from the Word for these being but few at first will still be apt to grow and multiply to a greater number till they become a great burden to the Church As all sin is fruitfull of it self apt to multiply and to spread it self further even without end if it be not timely resisted So is the sin of Superstition and Will-worship c. Therefore such as have authority in the Church had need to be very carefull and wary how they suffer such Superstition to spring up in the Church or to set footing in it lest it grow and get ground more and more Use 2 Vse 2. Seeing superstitious Persons are so zealous in Superstition as to burden themselves with so many superstitious Ceremonies devised by men How much more zealous should we be in obeying the expresse Word of God They think they never do enough in obedience to mens Traditions So should we in God's Service c. It followeth Ver. 9. And he said unto them full well ye reject c. Here is a repetition and a further pressing of our Saviour's former reproof and censure passed against the Scribes and Pharisees of Jerusalem In which he doth charge and accuse them not onely with contempt of God's Commandement and superstitious observation of mens Traditions but also with a higher degree of sin viz. That they preferred their own Traditions before the Word of God rejecting the Command of God that they might observe their own Tradition And this is first generally and briefly urged in this 9th Ver. and then more particularly and largely proved against them in the Verses following by an instance or example given of two speciall precepts of the Word of God touching the Duty of Children
to Parents both which they made void or frustrate by their own Tradition which they preferred before them In the words of this 9th Ver. consider two things 1. The manner of our Saviour's charging and accusing them viz. with an Ironicall kind of Speech whereby he speaketh one thing in words and intendeth the contrary for he seemeth to commend them when indeed his purpose and scope is sharply to reprove them Full well ye reject the Command of God c. q. d. ye do grosly offend and sin in so doing and it is a shame for you c. 2. The matter of his reproof or accusation against them That they rejected God's Commandement that they might observe their own tradition Full well ye reject c. Quest Doth not this and the like ironicall Speeches come within the compasse of lying or dissembling Answ Answ Not so for lying and dissembling Speech is when one doth not onely speak otherwise then the truth is but with a purpose to deceive or delude either the party to whom he speaketh or others But in these Ironicall figurative Speeches it is not so for though one thing be spoken and another meant yet there is no purpose of deceiving or deluding others neither is there any danger of their being deceived because the words are so spoken as that the meaning and purpose of the Speaker doth easily appear to all that hear him Observ Observ In that our Saviour here by this sharp Irony or taunting Speech doth deride the grosse superstition of the Scribes and Pharisees We may hence gather That it is lawfull to deride and scoff at the sinnes and unlawfull practises of others especially at the grosse and notorious sins of the Wicked and Ungodly Thus Elijah derided the grosse folly of the Worshippers of Baal 1 King 18. 27. Bidding them cry aloud to him for it may be he was talking or pursuing or in a journey or asleep c. So Isa 44. the Prophet derideth the extream folly of Idolaters in worshipping graven and molten Images See the places Yet some Cautions are to be observed for the lawfull use of such Ironicall reproofs of sin 1. They must proceed from a holy and upright affection in such as use them viz. from zeal of God's glory and hatred of sin and not from private malice or a revengefull mind against the person reproved 2. They must tend to the right end viz. God's glory and the good of the party reproved that by such a sharp and taunting Reproof he may if it be possible be brought to be ashamed of his sin and to be touched with remorse for it as also to grow in dislike and true hatred of it not the disgrace of the person is to be sought but the disgrace of the sin reproved and the reformation of the person 3. Such taunts and Ironies are to be used against sin in due manner that is to say after a grave and serious manner not with shew of lightness or vanity Object Object Ephes 5. 4. Jesting is condemned as a sin c. Answ Answ The Apostle here speaketh of vain foolish and offensive jesting such as tends to no good end or use for edification But on the contrary either to the disgrace of other persons or otherwise to the just offence of good Christians or hardening of the Wicked in their profane mirth But he doth not simply condemn all Jesting As 1. Not that which stands in uttering some witty and pleasant Speeches for lawfull Recreation without hurt or offence to any 2. Neither this kind of grave and serious reproving of sin by ironicall or taunting Speech So much of the manner of our Saviour's reproving them Now follows the matter with which he chargeth them That they rejected c. Ye reject That is ye abrogate or make of no force or authority as is said afterward Ver. 13. Ye take away from it all force and authority by your grosse contempt and disobedience shewed against it The commandement of God That is his written Word by a Synechdoche one part of the Word being named instead of all as in the former Verse That ye may observe c. The sense of these words may appear by that which hath been spoken upon the former c. Observ Observ That it is the property of superstitious Hypocrits to preferr the observation of humane Traditions and Ordinances before the obedience of the Word of God and to choose rather to sin against the precepts of the written Word then to omitt or neglect such humane unwritten Ordinances So it was with the Scribes and Pharisees they were far more carefull to obey the traditions of their Elders then the written Word of God as we have heard before sufficiently See Matth. 23. 23. See also Matth. 5. how they made more accompt of the corrupt glosses and expositions of the Law which they had received by tradition from their Elders then they did of the expresse and plain words of the Law of God So the Papists at this Day are in this also directly the Disciples and followers of the Scribes and Pharises for they make more conscience of obeying the Popes Decrees Canons of the Councills and especially of the late Councill of Trent and other written traditions and Doctrines of men which go for currant in that Church than they do to yield obedience to the written Word of God And they accompt it a greater sin to break those their traditions then to transgresse the manifest precepts of the Word of God for example They accompt it a greater sin for one to eat Flesh in time of Lent or upon Good-Friday forbidden by Popish Canons than to lye swear or commit some other grosse sin against the expresse Word of God So it is a greater sin with them to work upon some Holiday of theirs than to profane the Lord's Sabbath A greater sin also they make it for their Popish Priests to enter into the state of Marriage which by the Word of God is lawfull and honourable among all Men Heb. 13. than to commit the sin of Fornication c. Use Use Take we heed of this grosse Superstition and Hypocrisie in preferring Men's Traditions and Ordinances before the Word of God lest we become like the Scribes and Pharisees and the superstitious Papists And remember what is said Acts 4. 19. Whether it be right in the sight of God to hearken unto Men more than unto God judge ye All humane Ordinances Traditions and Doctrines must bow and stoop to the Authority of the Word of God and we must make more conscience and obedience to one sentence of the Book of God than to all Writings of Men Testimonies of Fathers or Decrees of Councills Mark 7. 10. For Moses said Honour thy Father c. Mar. 10. 1621. IN the former Verse our Saviour charged the Scribes and Pharisees of Jerusalem for preferring their own unwritten Tradition before the written Word rejecting the Commandement of God c. Now in this 10th ver