acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
much on our Goods Lands Houses Wives Husbands Children c. We may love our Friends and use our Goods and the things of this World but yet so as if we used them not we must so affect our Friends and use our Goods as that we daily prepare in heart and affection to leave them at any time when God shall call us to it either in our Life time or at our Death though we are not to imitate Popish Fryars and Monks who without a calling do forsake their Goods and vow voluntary poverty yet if God call us to part with all we have for his Names sake or for the Profession of his Truth we must do it and therefore we had need daily to dispose our hearts to the doing of it that we may be willing to do it indeed when the Lord shall call us to it Observ 2 Observ 2. In that these Disciples performed speedy obedience to Christ's calling straightway forsaking all and following him Hence learn That we ought to yield quick and speedy obedience unto Christ in all his Commandements what he enjoynes us we must without delay yield obedience in performing it So Paul Gal. 1. 16. As these Disciples yielded speedy obedience to Christ in this duty of following him and forsaking their Goods and Friend so must we without delay yield to the performance of every duty which Christ doth require of us Heb. 3. 7. To Day if we will hear his Voyce c. Now among other Commandements of Christ there are two principall ones which he enâ—oyneth us The first is to Believe in him by Faith laying hold of him and all the saving benefits of his Death and Obedience See Joh. 14. 1. The second is to Repent and turn from our Sins This Christ appointed to be Preached in his Name as one of his special Commandements Luke 24. 47. It is therefore our Duty as in all other Commandements of Christ so especially in these two to yield speedy obedience unto him without delay Reas 2. That obedience is most pleasing and acceptable to Christ which is performed without delay therefore our Saviour gave a check unto those who made delayes when he Commanded them to follow him Luke 9. 59. Use Use To reprove those that delay and put off their obedience to Christ's Will and Commandements They will hereafter repent of their sins and get Faith in Christ when they are old or else when they have compassed such a bargain when they have gotten thus much in Lands by the year then they will seek after Faith and turn to God from their sins But know that as Christ commands thee to do these things that is to Believe and Repent so He requires thou shouldst Forthwith do them Today hear his Voyce and harden not thy heart Thou wouldest have thy Servant obey thee speedily How much more shouldst thou yield speedy obedience unto Christ thy Heavenly Lord and Master He requires thy present service and obedience put it not off then from day to day or from one time to another c. Mark 1. 21 22. And they went into Capernaum and straightway on the Sabbath Day He entred into the Synagogue Nov. 29. 1618. and taught And they were astonished at his Doctrine c. THe Evangelist having in the former Verses laid down the Calling of four Disciples of Christ to be his Followers Now in these two Verses he proceedeth in setting down the history of Christ's Preaching whereof he had in part spoken before Ver. 14. 15. And as he there recorded his preaching in the Country of Galilee in generall so he setteth down his preaching in Capernaum which was one particular Town or City in Galilee Further note That this History of Christ's preaching here mentioned came to passe a good time after that which is mentioned before Ver. 14 15. For that is to be understood of his first publick preaching in Galilee But this here mentioned came to pass after he had gone over Galilee and after his coming to Nazareth and preaching that excellent Sermon mentioned Luke 4. 16. c. Upon the preaching whereof those of Nazareth thrust him out of the Synagogue and City and would have thrown him head-long down from the brow of a Hill as is in that place recorded See Kemnit He had before setled his dwelling in Capernaum and now he returneth to it again Touching this History we have in it four things principally set down 1. The Place where he preached namely in the Synagogue at Capernaum 2. The Time on the Sabbath Day 3. His readiness to preach he went straight way c. 4. The effect wrought by his Teaching Ver. 22. They were astonished at his Doctrine And this astonishment is set forth by the cause of it namely the manner of Christ's teaching set down 1. Positively or Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes Into Capernaum This was the mother-City or Town in Galilee onely it was a populous Town in our Saviour Christ's time Therefore our Saviour leaving Nazareth where he had bin brought up came and dwelt in Capernaum Matth. 4. 13. Hence it is also called his own City Matth. 9. 1. Here he conversed and preached much at this and other times and here he wrought 〈◊〉 of his famous Miracles in which regard this City is sayd to be lifted up to Heaven Matth. 11. 23. On the Sabbath Day In the Originall it is Sabbaths in the plurall number by Enallâ—ge numeri one number put for another So elsewhere as Matth. 12. 1. and Acts 16. 13. Now by the Sabbath we must here understand the Jew's Sabbath which was the seventh Day from the Creation of the World being that which is now our Saturday for the Christian Sabbath which we now keep on the first day of the Week was not yet instituted till after Christ's Resurrection Into the Synagogue The Word signifies an Assembly or Gathering together of People in any Place By this name the Jews called their ordinary places appointed for the publick Worship of God such as our Churches now are So Luke 7. 5. In these Synagogues they usually assembled on the Sabbath day for publick prayer and for the publick reading and preaching of the Word as may appear Acts 13. 15. and Acts 15. 21. Therefore our Saviour Christ took the opportunity of the time being the Sabbath and of the place being in the Synagogue there and then to preach when the People were assembled that so he might do the more good by his preaching Observ 1 Observ 1. Ministers of the Word ought to observe and take all opportunities of doing good by their Ministery They must be wise to discern of the fittest times and places for the exercise of their Ministery and for the gaining of Souls to God thereby as also to take the opportunity of such Times and Places Thus did our Saviour Christ usually as we see here and at other times
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
Saviour going to work this Miracle shook off such company as might be a hinderance to him and would not suffer them to go with him into the house so when we are to enter Gods House to perform solemn duties of his Worship we must first shake off all hinderances shake off worldly cares and businesses carnal lusts c. rid our selves of these troublesome companions suffer them not in any case to enter with us into the House of God say to them as Christ did to Peter when he went about to hinder him from suffering Get thee behind me sayes he thou art an offence to me So let us say to every thing that may hinder us in the duties of Gods Worship Get thee behind me lest thou be an offence to me that is a hinderance in Gods Service Gen. 35. 2. Jacob being upon Gods Commandment to go to Bethell to worship did first purge his Family from Idols lest they should hinder him or those of his Family in the worship of God by drawing away their minds from it So must we remove all hinderances when we are to go to worship in Bethell that is in Gods House And as in duties of Gods solemn worship so in all other weighty duties which we go about we should first wisely remove those occasions which may hinder us in them And among other hinderances we must shake off such Company as may hinder us Gen. 22. 5. Abraham going to offer Isaac upon Gods Commandment suffered neither his Wife nor any of his Family besides Isaac to go with him lest out of their weakness they should disswade or hinder him any way from obeying God's Commandment The like Wisedome is to be practised of us in like case when we are to go about any weighty and serious duty which God requires of us whether it be a Duty of God's special Worship or some Duty of love or Mercy to our Neighbour as giving to the poor Saints visiting the sick or the like duty it is Wisdome for us when we go about such Duties to shake off the company of such as are likely rather to hinder then to further us in them It followeth ver 38. And he commeth to the House of the Ruler c. The Evangelist having shewed what company our Saviour made choice of to go with him into the House of Jairus Now he mentioneth his comming to the house together with those things which fell out and were done during the time of his abode there immediately before the working of the Miracle Now these accidents which fell out were four in number 1. That our Saviour comming to the house saw there the tumult which was made by those which mourned solemnly for the death of the Maiden 2. That being in the house and seeing such tumult he reproved the mourners for making so much stir and noise there adding also a reason of his reproof because the Damosell was not dead but asleep ver 39. 3. That they hearing Christ's words and reproof laughed him to scorn 4. That our Saviour Christ putting all those out of the house which made tumult there and taking onely the Father and Mother of the Maiden and his three Disciples with him entred into the room where the dead Corps of the Damosel was lying ver 40. To speak of these things in their order And he commeth to the House of the Ruler Herein he yielded to the request of Jairus which he had made to him before when he came first to him which was that he would come and lay his hands on his sick daughter He could have restored her to life without comming to her onely by his Divine power but he rather chose to come to the House to her and to touch her and speak to her as he did afterwards ver 41. both for the confirmation of the weak Faith of Jairus and also that the Miracle might be more apparant and manifest And seeth the Tumult The noise and stir that was made by those that mourned This mourning is mentioned to shew the certainty of her death and so the greatness of the Miracle And wayled greatly Matth. 9. 23. There is mention made of Minstrells which were present also in the house at this solemn mourning which shews that it was a superstitious Custome then in use amongst the Jews at Funerals of the dead to have a kind of mournfull Musick the more to stir up the mourners to lament and bewail the dead And this Superstition no doubt the Jews in those times had learned from the Heathen or Gentiles among whom there were many Superstitious Customes in use at the Funerals of the dead and among others this was one that they used to hire Minstrels or Musitians who by dolefull Musick might stir up the passion of grief in the Mourners Vide Bezam in Matth. 9. 23. et Homer Iliad 24. in descriptione funeris Hectorie Vide etiam Woweren Amot in Petron. pag. 351. Gell. l. 20. c. 2. et Meurs de Funere cap. 18. And this shews how great corruptions and abuses then reigned in the Church of the Jews in that such heathenish Customes were in use among them yea amongst the chief of them such as this Ruler of the Synagogue was notwithstanding that the Law of God forbad expresly such Heathenish and Superstitious mourning for the dead as appeareth Levit. 19. 28. and Deut. 14. 1. Further we must here note that when the Evangelist mentioneth not onely a tumult or great noise but also great weeping and wailing by all these words he doth imply an immoderate and excessive kind of mourning for the dead after the manner of the Heathen Observ Observ Here then we learn that it is a profane and Heathenish Custome and practice to mourn excessively for the dead The Gentiles used thus to mouâ—n as hath been before shewed and as Paul sheweth plainly 1 Thess 4. 13. when he forbids Christians to sorrow for the dead as those that have no hope that is as the Gentiles See also Gen. 50. 3. And the same may be gathered also from those places Levit. 19. and Deut. 14. where Gods people are forbidden to make cuttings in their flesh for the dead c. after the Custome of the Gentiles for those cuttings of their flesh were tokens of immoderate mourning in use among the Heathen And as this was used first by the profane Gentiles so the Jews in our Saviour Christ's time had learned it of them as the Evangelists do shew Now the reason why the Gentiles used thus excessively to mourn for the dead was this because as the Apostle saith 1 Thess 4. 13. they had no hope that is they had no hope of the Resurrection of the dead for they were ignorant of it and therefore thought that the bodies of those that died did perish forever and should never be revived again to enjoy a better life And hence it was that they mourned so immoderately for the dead Use Use This being a profane and Heathenish Custome to
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâ—ualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâ—ther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâ—eignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
of the Holy Ghost it was onely a symbolical sight So also he is said to have descended on Christ not in respect of his Essence which filleth all places and so cannot be said to descend or ascend properly but in regard of the visible Descending of the Dove which was a sign and representation of the presence of the Spirit Like a Dove Whether it were really a Dove or onely the appearance of one is needless to be enquired of Some think it was onely the outward representation and appearance of a Dove yet such as was sensible to the eyes of the beholders Others think it was the reall Body and Substance of a Dove So Junius Analy And Mr. Philipps See Luke 3. 22. Here are two questions further to be answered Quest 1 Quest 1. Wherefore the Holy Ghost came down upon our Saviour Christ at this time in such Visible manner Answ Answ 1. To assure John Baptist that it was Christ which should baptize with the Holy Ghost See John 1. 33. 2. To shew that Christ was now furnished with all perfection of gifts of the Spirit requisite for the discharging of his publick Office which now he was called to undertake according to that Prophesie Esay 61. 1. Object Object He was before indued with a great measure of this Spirit even from his childhood as we see Luke 2. 40. The Child grew and waxed strong in Spirit filled with Wisdom c. What need was there then for the Spirit thus to come down upon him at this time Answ Answ Though he had the Spirit before in great measure yet now it was manifested That he was furnished with a far greater measure of it then ever before Quest 2 Quest 2. Why did the Holy Ghost descend upon Christ rather in the shape of a Dove then in any other shape Answ Answ Though we are not to be curious in this question yet it is very probable That the Holy Ghost made choyce of this shape to this end chiefly That he might shew unto us what kind of person our Saviour Christ should be upon whom this Dove descended Namely such a one as should in Nature and Properties resemble the Dove concerning which I shall speak more particularly when I come to handle the Doctrine that ariseth from those words Thus far of the meaning of the words of this Verse The words of the 11 Ver. shall be opened when I come to handle them Now to the Observations Observ And straight way coming out c. Observ See here that our Saviour Christ being baptized doth not stay long delaying the time but doth speedily come up out of the River Jordan where he was baptized thereby shewing his readiness and forwardness to enter upon the execution of his publick Ministeriall Office unto which he was now called Whence we may learn That when the Lord calls us unto any speciall Office or to the performance of any speciall service unto him We ought without delay readily to undertake it and to yield to his Calling Example Gal. 1. 16. So also David Psal 119. 60. I made haste and delayed not to keep thy Commandements Math. 4. The Apostles being called of Christ followed him immediately Vse Vse This reproveth such as being called of God to do him any service do delay the time and too long put off the Duties enjoyned them Such Ministers as being called to that Holy Function do deferr the execution of those Duties which belong to their Calling Also such private Christians as being called to the performance of speciall services unto God as prayer publick and private hearing of the Word reading of it receiving Sacraments c. Yet they deferr these Duties from Day to Day omitting the good opportunities offered for the performance of them So much of the first immediate consequent of the Baptism of Christ His speedy coming up out of the Water I proceed now to the second consequent Namely the solemn installing of him in his publick Office declared and confirmed 1. By certain miraculous signes shewed from Heaven 2. By the Word and Testimony of God the Father uttered from Heaven Observ Observ Generall We see here that before our Saviour Christ taketh on him the execution of his publick Office He is first authorized to it from Heaven by miraculous signes shewed from thence and also by the immediate Word and Testimony of God the Father uttered from thence which shewes that he did not of himself without a calling take upon him his Office but he was called unto it and his calling was confirmed to him from Heaven at this time of his Baptism for to this end was all this done which the Evangelist here mentioneth to this end were the Heavens opened to this end came the Holy Ghost down and to this end was that Voyce of God the Father uttered from Heaven Ver. 11. Even to shew and declare unto Us That Christ Jesus was called from Heaven and appointed of God the Father to the Office of a Mediatour and Doctor of his Church before he took upon him the publick execution of it So Heb. 5. 5. Now this serveth for our Instruction to teach us That We ought not to thrust our selves into any Office Function Calling or Action without warrant from God We must first know our selves to be appointed and deputed unto it of God We must have our Calling confirmed to us from Heaven as Christ had Not that We must look for such an extraordinary and miraculous Calling as this of our Saviour's was but we must have an ordinary Calling to that Office Function and Action which we undertake Quest Quest How to know that we have an ordinary lawfull Calling to undertake this or that Function or Action Answ Answ There are three things chiefly requisite to make our Calling lawfull 1. That the Action or Office which we undertake be in it self lawful and warrantable by the Word of God 2. That We be furnished of God with sufficiency of gifts for discharge of it 3. That We enter into it by good and lawfull means Reas Reas Why is it necessary that we have a Calling from God before we undertake any Office Function or Action Reas 1 Reas 1. Rom. 14. ult Whatsoever is not of Faith is Sin that is whatsoever is so done as that in doing it a man is not perswaded certainly that he pleaseth God it is a Sin to Him Now whatsoever we do without warrant of a Calling from God we cannot in doing it be assured that we please God therefore it must needs be sin Reas 2 Reas 2. If we have not a calling from God to do those things which we do we cannot with any comfort go on constantly in performance of them but we must needs be discouraged when we meet with difficulties and oppositions Contrà Jer. 26. and the rest of the Prophets Reas 3. Unlesse vve knovv our selves called of God to this or that Office or Function vvhich vve enter upon vve cannot expect the blessing of God upon
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
the Lord c. Under the Law there were many thank-Offrings Thus have the Saints and faithfull ever shewed their thankfullness for blessings received especially David in sundry Psalms There are more Psalms spent in Thanksgiving then in any other Argument Hezekiah Esay 38. 9. Reas Reason Equity it self requireth that we receiving all good things from God for our Souls and Bodies should be thankfull unto him for the same we look for as much at the hands of those to whom we have done any good turn Use 1 Use 1. It reproveth such as are unthankfull for mercies received from God Some scarse take notice of the blessings and favours of God which he dayly bestoweth on them though he renew his mercies every Morning yet they think not seriously of them How great a Dishonour is this to God so little to regard his mercies A mortall man takes it ill if we take no notice of his kindnesses and will not God much more Others if they take notice or think of Gods mercies yet have not Hearts or mouthes to yield him true praise for the same They may perhaps use some formall words of Thanksgiving but it is onely a lip-labour their hearts are not affected with feeling of Gods Mercies nor with true desire of glorifying him for them So to give thanks is to take Gods Name in Vain Use 2 Vse 2. Labour to shew true thankfullness to God for all blessings Spirituall and Temporall which we have received and do dayly receive from him Hypocrites will sometimes pray to God for the things which they want but they are not so forward to shew thankfullness for blessings received let us make Conscience of this as well as of the other This thankfulness must be 1. Inward in the heart which must be affected with a true feeling of God's love and goodnesse manifested in his blessings bestowed on us with an earnest desire of glorifying him 2. Outwardly expressed and that two wayes 1. In Word and Tongue praising God sacrificing to him the Calves of our lips Hos 14. 2. and Heb. 13. 15. By him let us offer the Sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name Thus David professeth that he would praise God with his tongue and lips 2. Our thankfulnesse must outwardly be shewed in our Life and Conversation and that two wayes 1. By our conscionable obedience yielded to the Will of God and to all this Commandements Psal 50. 23. 2. By using those Blessings which he bestoweth on us to his Glory honouring him with them Prov. 3. 9. Motives to this Duty of thankfulnesse to God 1. It is a Duty very pleasing and acceptable to the Lord He accompts it as a speciall honour done to him Psal 50. the last Ver. He that offereth Praise glorifieth me See 1 Thes 5. 18. 2. Consider our unworthinesse of the least Blessing which we receive Herein Jacob is a pattern to us Gen. 32. 10. 3. Consider the worth and excellency of those Blessings which we enjoy from the hand of God For example think but of one benefit namely The forgivenesse of our Sins how excellent is it That alone makes a man happy Psal 32. 1. and the want of it makes him miserable c. 4. It is all that we can render to God for his benefits Psal 116. 12. Therefore we should be the more carefull of this Duty It followeth For a Testimony unto them To testifie to the whole order of the Priests that thou art Miraculously cleansed by Divine Power that so they seeing this Miracle may either acknowledge me to be the Son of God and true Messiah or else be left unexcusable if they deny it Observ 2 Observ 2. Hence gather That the Miracles of Christ were as so many Witnesses to testifie and prove unto the World the truth of his God-head and that he was the true Messiah But this Point hath bin more then once spoken of before in handling this Chapter Ver. 45. But he went out and began to publish it c. Notwithstanding the straight charge given him to the contrary he reported the Miracle abroad openly and commonly as the words here used do imply Quest Quest Whether did he well in divulging the matter thus Answ Answ It is likely his intention was good that by this means he might set forth Christ's Glory who had wrought this Miracle and that he might also shew his thankfulnesse for the benefit of health received but yet it was a fault in him thus to publish and blaze abroad the Miracle because our Saviour commanded him the contrary and whatsoever is contrary to Christ's Commandement must needs be evil and sinfull Observ 1 Observ 1. See here the great corruption of our Nature causing us to be most apt and forward to do those things which the Lord doth most straightly forbid us The more our Saviour forbad this Leper to publish the Miracle the more apt and forward was he to blaze it abroad Rom. 7. 8. Paul saith That Sin taking occasion by the Commandement wrought in him all manner of concupiscence c. and Ver. 13. Sin by the Commandement becomes exceeding sinfull The corruption of man's 〈◊〉 is in this respect like unto a great Flood of Waters which if it be stopped and 〈◊〉 up striveth the more violently to break out or not unlike a wild or untamed Horse who the more he is curbed and held in with the Bridle the more he rageth and striveth to break loose Lot's Wife straightly forbid to look back to Sodom yet looked back Gen. 19. The Israelites straitly forbidden all Idolatry yet were much given to it Use 1 Vse 1. To humble us in the sight and feeling of this our vile and corrupt Nature which of itself is so apt to rebell and make restance against the Will and Commandement of God Rom. 8. 7. The Wisdom of the Flesh is Enmity against God for it is not subject to the Law of God neither indeed can be The best of us have a spice of this rebellion in us let us take notice of it and bewail it in our selves we are here like to little Children c. Experience shews us how apt many are to do things most plainly forbidden in the Word of God Use 2 Vse 2. Labour daily in the mortifying of this our corrupt Nature which makes us so prone to rebell against the Will of God and pray unto God to subdue this rebelliousnesse of our nature by the power of his Spirit and to make us pliable and yielding to his Will and Commandement in all things which he injoyneth us to do or to leave undone Observ 2 Observ 2. In that this Leper sinned against the Commandement of Christ in doing that which he forbad him though he did it with a good intention to honour Christ Hence we may learn That it is a sinne against God to do any thing contrary to his revealed Will and Commandement though it be done with ne-never so good
to great Honour in the World The unchast person is very Circumspect and Politick to compasse his sin Job 24. 15. The eye of the Adulterer wayteth for the Twilight and saith No eye shall see me So in other sins Reas 1 Reas 1. The Devill that old Serpent teacheth and instructeth the wicked how to Plot and practise sin Jam. 3. 15. called devillish Wisedome and hence it is that they are so wise and subtill in compassing their wicked purposes This is called the deepnesse of Satan Revel 2. 24. Their own corrupt heart doth also teach them c. Jam. 3. 15. Use 1 Use 1. Take heed of being like the Wicked in this Devillish Wisedome and Policy to practise sin It is a fearfull and dangerous thing to be wise and Politick in this kind A Wo is denounced against such Esay 29. 15. Wo unto them that seek deep to hide their Counsell from the Lord and their Works are in the dark and they say Who seeth us and who knoweth us It is much better to be simple and foolish then to be wise and Politick in committing sin Rom. 16. 19. I would have you simple concerning evill Use 2 Vse 2. How much more should we be Wise Politick and Circumspect to do well and to Glorify God by good Duties and in avoiding sin and the occasions seeing the wicked are so subtill and wise to do evill Rom. 16. 19. Wise to do good Therefore as they are wise in watching all opportunities and using all means for the â—ccomplishing of their wicked desires so let us be much more wise and prudent in watching the occasions of doing good and in using all good means for the Glorifying of God See Ephes 5. 15. and Matth. 10. 16. So much of the manner of their conspiring Mark 3. 6. And the Pharisees departed and straightway took Counsell c. Sept. 26. 1619. NOW to speak of the Circumstance of time when they plotted this mischief against our Saviour Christ Straightway they took Counsell c. Observ Observ The wicked are very eager hasty and greedy to commit sin delaying no time but taking the first opportunities for it Esay 5. 11. Drunkards rise up early in the Morning that they may follow strong Drink c. So Rom. 3. 15. See Prov. 1. 16. The feet of Murderers are swift to shed bloud Ephes 4. 19. Joh. 3. 30. So soon as Judas had received the sop he went immediately out to seek occasion as soon as might be to betray our Saviour Christ So Prov. 4. 16. They sleep not except they have done mischief c. Jer. 8. 6. Every one turned to his course as the Horse rusheth into the Battell See other examples of this in Rehum and Shimshai Ezra 4. 23. In the daughter of Herodias Mark 6. 25. Thus it is with the wicked when they should do any thing that is good they creep like Snails they go slowly yea they even draw their legs after them but when they go about any evill they skip with Hinds feet and run swiftly to it Reasons 1. Sin is very sweet and pleasant unto their corrupt natures alluring their hearts unto it so as they are as greedy after it as the hungry stomack is after dainty meat for as it is Prov. 4. 17. They eat the bread of Iniquity and drink the Wine of Violence See Job 20. 12. 2. They have not in them the sanctifying Spirit of God to restrain or hold them back from sin therefore they are carryed to it eagerly and hastily with full sway of their corrupt hearts so as there is no reluctation c. 3. The Devill hath them in a slavish subjection to his Will ruling and bearing sway in them by his temptations and thrusting them forward in all haste to the committing of sin for needs must they go whom the Devill driveth as we say Use 1 Use 1. See one difference between the Godly and the wicked in sinning They sin both but with great difference The Godly are drawn violently to it by Satans Temptations and do yield to it through infirmity yet so as there is some reluctation and resistance made by them against the sin into which they fall On the contrary the wicked are hastily and greedily carryed to it with full swing of their own hearts Indeed a child of God may be hasty and forward to sin as David was 2 Sam. 11. 3. but not with such greedy desire and full consent of heart as the wicked for it is their property to sin with greedinesse Ephes 4. 19. that is with such greedinesse that they are carried with full consent to the sin without any reluctation against it but it is not so with the Godly though they sometimes through Satans eager Temptations and their own great corruption do sin willingly and with a kind of consent and not onely so but they sometimes run hastily into some sin yet not so greedily as the wicked not so as to commit sin with full consent of heart without any strife or resistance at all against the same Use 2 Use 2. Though we cannot but fall through infirmity yet take heed of this making haste to sin with eagernesse and greedinesse remembring that this is the property of the wicked to sin with greedinesse To this end pray unto God to give us his sanctifying Spirit which may mortify the corruption of our nature and hold us back from sinning with such eager and greedy desire as the wicked do and which may cause in us a hatred of the sin we fall into and a strife against it Pray unto him also to deliver us from the power of Satan that he may not bear such sway in us as to carry us with greedinesse to the committing of sin Vse 3 Use 3. Seeing the wicked are so eager and hasty to commit sin let us be much more hasty and forward to perform good Duties Psal 119. 60. I made haste and delayed not to keep thy Commandments and ver 32. I will run the way of thy Commandments c. Delay not good Duties but take the first opportunities to do them Are the wicked so hasty to serve the Devill and shall not we be more forward to serve God We have a better Master then they we have better work better wages promised better incouragements c. Vse 4 Use 4. This shews the Folly and madnesse of wicked men hasty and greedy to go to Hell and to damn their own Souls c. So much of the Circumstance of time Straightway Now follows the last thing to be considered in this verse namely the matter it self which these Pharisees and Herodians plotted against our Saviour Christ namely that they might destroy him that is that they might accuse him of some capitall crime and so cause him to be judicially condemned and put to death by publick Authority Observ 1 Observ 1. The Pharisees having before harboured Malice and hatred in their hearts against our Saviour Christ now they shew it by seeking his death
being set in place of Authority over them Thus Ministers of the Word have a special calling to reprove the faults and corruptions which they discern in their people 2 Tim. 4. 2. Paul bids Timothy reprove rebuke c. So also have Parents Masters Husbands to reprove the infirmities and faults of Children Servants Wives 2. When they see hope and likelihood of doing good by their Admonition and reproof as if the parties offending be such as are fit to be admonished or reproved by them and likely to take it well for ought they know to the contrary In this case every Christian is called to admonish or reprove Levit. 19. 17. Thou shalt in any wiserebuke thy Neighbour and not suffer sin upon him And Col. 3. 16. Teaching and admonishing one another c. These Precepts are generall belonging to all Christians and not onely to Ministers Parents c. Now for the right performance of this Duty of Admonishing or Reproving others these Rules are to be observed 1. This must be done in love and compassion toward the persons offending and not out of bitter passion much less in rancour or malice against them Levit. 19. 17. Thou shalt not hate thy Brother in Heart but shalt rebuke him c. Jud. 22. Have compassion of some c. 2. It must be done with the spirit of meekness especially in admonishing such as offend of weakness Gal. 6. 1. Brethren if any be overtaken in a fault ye which are Spiritual restore such a one in the Spirit of meekness c. 3. With Wisedome and discretion And this must be seen in two things chiefly 1. In making choice of the fittest time and season to reprove and that is when we perceive the party offending to be most tractable and willing to be admonished Prov. 15. 23. A word spoken in due season how good is it 2. In putting difference between the faults and Infirmities which we do reprove some are great Infirmities which are to be more sharply reproved some lesser which are more gently to be reproved 4. Joyn Instruction with Admonition Col. 3. 16. Object Object Against this Doctrine is 1 Pet. 4. 8. Answ Answ Though we are to cover others faults that is not blaze them abroad to others when there is no necessity so to do yet we ought to reprove them in some cases c. Use 1 Use 1. This condemneth the neglect of this Christian Duty of admonishing and reproving others faults and sins of Infirmity A duty greatly failed in by many Christians and yet such a duty as is of great use and profit being well performed Many excuses some do make for their omission of this Duty as that they know not how to admonish or reprove or that it will not be well taken that they shall get the ill will and displeasure of their friends or Neighbours c. But remember Eccles 11. 4. He that observeth the Wind shall not sow c. Where there is true love to the Soul of our brother or Sister and an unfeined desire to do them good by a Christian Admonition and Reproof all such frivolous excuses will easily be taken away Vse 2 Use 2. This also is for the reproof of those that take upon them to Admonish and reprove others for their Infirmities but not in due manner and so many times do more hurt then good Such are they who reprove others in Passion and Choler not in love and meekness or else undiscreetly and unseasonably or without putting difference between great and small faults or infirmities c. Use 3 Use 3. This also shews how great a sin it is to countenance and incourage others in their Infirmities as by winking at gross corruptions in others especially in their friends or by commending those things that are amiss in them or speaking too favourably of their infirmities c. Use 4 Vse 4. Be willing to be admonished and reproved by others c. Psal 141. 5. Observ 3 Observ 3. Further in that our Saviour here reproveth his Disciples for their timorousness in this danger We may hence gather that it is a fault and sin in Christians to be immoderately timorous and fearfull in times of trouble and daâ—ger Of this see before upon ver 38. in the Remedies against excessive timorousness The Reason why it must needs be a sin is because it is a fruit of infidelity and distrust of Gods Mercy and special Protection Vse Use See then that we ought not to bear with our selves in this fault and cortuption but to be humbled for it and to Pray and strive against it by all good means Mark 4. 40 41. And he said unto them c. VVEE have spoken of the fault or sin which our Saviour reproveth in his Disciples namely their excessive Aug. 20. 1620. and distrustful fear Now it follows to speak of the cause from which that timorousness proceeded which was want of Faith How is it that ye have no Faith He doth not mean they had no Faith at all but that their Faith was weak So Matth. 8. 26. O ye of little Faith And so we are to take the words here How is it that ye have no Faith That is How is it that your Faith is so weak and small Doctr. Doctr. Hence gather that timorousness in time of trouble and danger proceedeth from infidelity as an effect and fruit of it Matth. 14. 31. When Peter walking on the Sea and beginning to sink was afraid Christ reproveth him thus O thou of little Faith wherefore didst thou doubt Therefore also the fearful and unbelieving are coupled together Revel 21. 8. to shew that excessive fearfulness is a fruit of unbelief or infidelity So when Peter for fear denyed Christ weakness of Faith was the cause as may be gathered Luke 22. 32. Now for the better conceiving of this point we must know that there is a twofold infidelity The first is that which is opposite to all Faith and excludeth it And this is in the wicked and unregenerate that have no Faith at all The second is that which is opposite to a strong Faith or to a high degree and great measure of Faith and this kind of infidelity is in many true believers and good Christians See Mark 9. 24. Now this immoderate timorousness which we speak of doth alwayes proceed from one of these two kinds of Infidelity that is to say either from want of all Faith as in the wicked and unbelievers or else from weakness of Faith as in some good Christians and as in these Disciples of Christ here mentioned Reason of this Doctrine All true courage and boldness in times of trouble cometh from faith We must first be perswaded by faith of Gods love to us in Christ and consequently of his special protection in times of danger before we can shew any Christian courage at such times 1 Joh. 5. 4. This is the victory c. Therefore on the other side the want or weakness of this faith must
the Word and from their joy in it who have for a time rejoyced in it no Marvail seeing their joy was never sound it was but the joy of Hypocrites and such as may be in the wicked and Reprobates such as that of the Jews Joh. 5. 35. So much of the second point of Instruction The third and last followeth viz. That wicked men and Hypocrites may in part yield obedience to the Word of God in some things they may obey the Word and the Ministry of it yea in many things as Herod did and yet still be wicked as he was they may refrain some sins forbidden and practise some good duties commanded in the Word of God and yet be wicked still Saul a wicked man yet did some good works agreeable to the Word of God for he destroyed Witches and Wizzards out of the Land of Israel 1 Sam. 28. and he fought the Lords Battels against the Philistims and he did in some part obey the Word of God in destroying the Amalekites though not fully and wholly as he should have done 1 Sam. 15. So Jehu was obedient to the Word of God in destroying Ahab and his house together with Baal and his Priests 2 King 9. and 10. chap. The Pharisees were conformable to the Law of God in many outward duties as Fasting Prayer giving Alms paying Tythes c. Though they failed in the manner of performance and therefore were Hypocrites So that young man which came unto Christ to know what he should do to be saved Matth. 19. 20. He professeth that he had kept all the Commandments of the second Table from his youth up that is to say he had kept them in some sort outwardly by doing some duties required and by refraining the outward act of some sins forbidden and yet he was but an Hypocrite Use 1 Use 1. See how some do deceive themselves in thinking that they are good Christians because in some things they conform themselves in outward obedience to the Word of God doing some good duties required and refraining some sins forbidden but this is not sufficient for thus far may a wicked man and an Hypocrite go Use 2 Vse 2. Rest not in this that we obey the Word and conform to it in some things or in many things as Herod and other Hypocrites and wicked men have done but look that our obedience be universall and entire to all and every part of the Word of God so far as it hath bin made known unto us in the publick Ministery or otherwise This onely is true and sincere obedience when we make Conscience of obeying God in all his Word as David Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments And Josiah 2 King 23. 25. Turned to the Lord with all his heart according to all the Law of Moses So must we every one turn to God according to all and every part of his Word making Conscience of all good duties required and refraining and forsaking all sins forbidden Use 3 Use 3. Marvail not though we see some fall away who for a time have made shew of obedience and conformity in some things or many things unto the Word of God for so may Hypocrites and wicked men do as we have heard Mark 6. 21 unto the 24. And when a convenient day was come c. Aug. 12. 1621. HItherto from the 17 Verse to this place we have heard of the more remote Antecedent and Occasion of the beheading of John Baptist viz. his imprisonment by Herod We have also heard the cause of his Imprisonment which was his plain reproving of Herod for his incestuous marriage with Herodias his brother's Wife We have also heard that for the same reproof Herodias did bear grudg against John and would have killed him but that Herod himself fearing and reverencing John's person and liking well of his Ministery did hinder Herodias from effecting her bloody purpose and kept John alive in Prison for a time Now the Evangelist having thus mentioned John's Imprisonment as a remote occasion of his death and beheading he proceedeth from the 21. Verse unto the 27 in setting down some other more near Occasions and Antecedents which went before his death and made way unto it And these Occasions may be reduced unto three Heads 1. Herod's making of a Supper or Feast upon his Birth-day to all the chief Persons and States under his Government Verse 21. 2. The Dancing of the Daughter of Herodias before Herod and those that sate at Table with him at that Feast or Banquet 3. The Effects or Consequents which followed upon that Dancing Verse 22 c. unto the 27. Of which we shall hear afterward Touching the first Occasion viz. Herod's Supper or Banquet consider two things 1. The opportunity or fitness of time when that occasion was offered When a convenient day was come 2. The Occasion it self The making of the Banquet on his Birth-day c. First of the opportunity of time When a convenient day was come These words have relation unto the malicious and bloody purpose of Herodias which she carried against John implying thus much That although she could not have her will of him at first in putting him to death as she would have done because Herod kept John alive as we have heard before yet she still bare an inward grudg against John and therefore watched and took this fit occasion and opportunity to seek his blood when Herod was to make this solemn Feast upon his Birth-day for his Nobles and chief Estates of Galilee Observ Observ The diligence and forwardnesse of the wicked in committing sin watching and taking the best opportunities and occasions for the accomplishing of their sinfull lusts and wicked purposes Prov. 1. 11. The wicked say Come let us lay wait for blood let us lurk privily for the innocent without cause Rom. 3. 15. Feet swift to shed blood Job 24. 14. The murderer rising with the light killeth the poor and needy c. The eye also of the adulterer waiteth for the twilight saying No eye shall see me c. Esay 5. 11. Drunkards rise up early in the morning c. See Mich. 2. 1. Use Vse How much more should we be wise and watchful to take all occasions of doing good and of glorifying God otherwise the children of this world will appear to be wiser in their generation than we who professe to be children of light and that is a shame for us to be lesse circumspect and diligent to do well and to glorifie God and to work out our own salvation then the wicked are to commit sin and to dishonour God by accomplishing their sinful lusts They are wise and watchful and diligent to go to Hell and shall not we be much more wise and diligent to get heaven and salvation Therefore let their diligence stir us up As they watch all fit and convenient times to commit sin so let us watch and take all opportunities of time
Saviour forbiddeth Matth. 6. the last Verse Care not for to Morrow Use Use Beware then of this immoderate and distracting care of provision for this life for time to come And to this end labour by Faith to rest on God's Fatherly Providence It followeth Ver. 39 40. And he commanded to make all sit down c. Observ 1 Observ 1. In that our Saviour for good order and comliness sake will have all the multitude sit down in ranks c. This may teach us in all our Actions to observe decency and good order It is not enough that we do things good and lawfull but we must also do them orderly and decently as becometh Christians 1 Cor. 14. 33. God is not the God of Confusion c. but of Order and Decency Therefore he will have us observe it in all our Actions and behaviour in the duties of our Callings in our eating drinking wearing of Apparel Recreations c. How much more in religious duties of his Service especially in publick See 1 Cor. 14. ult Observ 2 Observ 2. Though our Saviour commanded that which was against reason viz. That so great a multitude should sit down to be fed with so few Loaves c. yet the Disciples and the Multitude do yield ready Obedience Hence learn that we are to yield ready and willing Obedience to the Lord's Commandments though they seem never so contrary to natural Reason Thus did Abraham Gen. 22. when he was commanded to go and sacrifice Isaac So Gen. 12. when bid to forsake his Country Thus did Peter Luke 5. 5. when Christ bid him let down the Nets for a draught of Fishes after they had laboured all night and taken nothing Thus did the two Disciples who were sent to the Village over against them to fetch the Ass and the Colt for our Saviour to ride into Jerusalem Matth. 21. Reas Reas The Lord hath absolute power to command us his Creatures without giving a reason He is not tyed to give a reason of his Commandments neither doth he alwaies give us a reason of them Not that he commands any thing without good reason but that the reason of his Commandments is not alwaies made known to us neither can we see or know it alwaies Therefore in this case it is our duty to yield absolute Obedience even against our own reason His Will is reason sufficient c. being the rule of all Justice Therefore we must rest in it alone Use 1 Use 1. This reproveth such as examine all the Commandments of God by natural reason and are not willing to yield Obedience further than they can see and comprehend by their own shallow reason why the Lord enjoyneth such and such duties to be practised This is to tye God and his Will to our own Reason which must be far from us It is free for him to command things above humane Reason yea sometimes contrary to it It is in vain therefore to seek a naturall reason of every of his Commandments Vse 2 Use 2. This must move us to deny our natural Reason and Understanding yea to tread it under foot when it would hinder us in yielding Obedience to the Will of God and of Christ It is enough that this or that is commanded of God and that it is his Will we should do it though to our Reason it may seem absurd or ridiculous Here we must shut up the eyes of Reason and go blind-fold as it were to do the Will of God Though we are not to yield Caecam Obedientiam to mens Precepts yet to the Will of God we must Vse 4. How much more should we cheerfully obey God in those Commandments whereof we see a plain and manifest reason Mark 6. 41 c. to 45. And he took the five Loaves c. Novem. 4. 1621. HItherto of the time when this Miracle was wrought and of the occasions of it Now the Evangelist setteth down the Miracle it self together with the manner of the working it Where consider three things 1. Certain outward Actions performed by our Saviour Ver. 41. 2. The effects or events thereupon following Ver. 42 43. 3. The greatnesse of the Miracle set forth by the great Number of Persons fed by meanes of it Ver. 44. The Actions of our Saviour in working the Miracle are three especially 1. His taking the five Loaves and the two Fishes of the Disciples 2. His blessing them Amplified by the manner or outward gestures used He looked up to Heaven 3. His breaking and distributing the five Loaves and the two Fishes to his Disciples and to the Multitude The Events which hereupon followed were two especially 1. All did eat and were satisfied Ver. 42. 2. They took up twelve Baskets full of Fragments Ver. 43. The great number of Persons fed is mentioned Ver. 44. He took the five Loaves c. He could have willed his Disciples to break and distribute the Loaves and to divide the Fishes among the People but he made choice rather first to take the Loaves and Fishes into his own hands from the hands of the Disciples and solemnly to bless them and then to distribute them c. 1. To shew and teach both the Disciples and the People that this Miracle was to be wrought onely by his own Divine Power without which so few Loaves and Fishes could not be made sufficient to feed so many 2. That the Miracle might be more evident and apparent to the Disciples and to the People For in that Christ took the Loaves and Fishes being so few and small and yet having taken them into his hands and broken the Loaves c. they became sufficient for all the Multitude this made the Miracle more apparent and sensible to the beholders Observ Observ Hence gather That it was the Divine Power of Christ alone by which this great Miracle was wrought This was it which made this small Provision serve for the satisfying of so many thousands Had not Christ accompanied the small means by his Divine Power it could not possibly have been done Impossible it was for the Disciples to make those few Loavs and Fishes sufficient therefore Christ takes them from them into his own hands to shew that he must work upon them by his Divine Power or else the People could not be all fed And this is true of all other Miracles of Christ that they were wrought only by his own proper Power as he was God and not by any other Power help or means whatsoever Therefore Mat. 17. 17. he commands the Lunatick Child to be brought to him to shew that the Devil must be cast out by his own Power or else he could not be cast out Vse Vse This teacheth us to attribute all the Glory of Christ's Miracles to him alone and to no other Herein his Miracles differed from the Miracles wrought by the Prophets and Apostles they wrought Miracles not by their own Power but as Instruments employed of God c. but Christ did all by his
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
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
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
appointed for him first to suffer and be abased and so to enter into Glory Luke 24. 26. so for us Therefore wait for honour and glory till the due time appointed for it till the time after this life In the mean time in this life be content to be abased contemned despised of men for the Name of Christ that thou mayest hereafter be exalted and honoured of God in due time Now followeth the time how long he chargeth them to conceal those things which they had seen viz. Till after he should be risen from the dead This shews that he did not absolutely forbid them to publish the glory of his Transfiguration but onely for a time till after he were risen c. Therefore after his Resurrection they might and ought to publish it and so Peter did as we see 2 Pet. 1. 16. Quest Quest Why not before his Resurrection Answ Answ See the Answer before in the former page Observ 1 Observ 1. See here the undoubted certainty of Christ's Resurrection from the dead even before it was fulfilled For here he takes it for granted that he should not onely suffer death in the due time appointed but also rise again from death and that speedily even the third day after his death ut supra praedixer at cap. 8. 31. The certainty may appear by these Reasons Reasons Reasons 1. It was decreed of God long before even from everlasting Luke 24. 46. Thus it behooved Christ to suffer and to rise from the dead the third day 2. It was fore-told by the Prophets as by David in the Person of Christ Psal 16. 9. My Flesh shall rest in hope c. Typified also in Jonah Mat. 12. 40. 3. Fore-told also by our Saviour himself often before it was fulfilled So we heard Chap. 8. 31. and here So afterward in this Chapter Ver. 31. and again Chap. 10. 34. Use Use If Christ's Resurrection were so certain before it was fulfilled much more now after it is fulfilled This may strengthen our Faith in this Article of Christ's Resurrection c. the rather because this Faith of Christ's Resurrection is propria Christianorum for Turks and Jews believe the death of Christ onely Christians believe Him to be risen And upon this also depends all the comfort we have by the death of Christ See Chap. 8. 31. Observ 2 Observ 2. That the divine Glory and Majesty of Christ's Person as he is God was not to be manifested suddenly or all at once but by certain steps and degrees first more obscurely and then more clearly and openly The more obscure manifestation of the Glory of his God-head was 1. By his miracles both lesser and greater 2. By the forced Confession of the Devils themselves who confessed him to be the Son of God 3. By the private Confession of the Disciples of Christ as we heard before on Ver. 29. of the 8. Chapter 4. By the glorious Vision of his Transfiguration shewed privately in the Mount to three of his Disciples as we have heard before in this Chapter The more clear open and publick manifestation of his Divine Glory was at the time of his Resurrection from the dead and afterward in his Ascension into Heaven Rom. 1. 4. Therefore our Saviour here forbids them to publish the Glory of his Transfiguration till after his Resurrection Reason Reas To the end that the Doctrine of his God-head and Truth of his Person that he was the Messiah might the more easily be believed and embraced Vse Vse See the Reason why our Saviour so often forbade his Miracles to be publickly or openly made known by those upon whom they were wrought Because the Glory of his God-head was to be manifested by degrees and that but obscurely till his Resurrection c. For the same cause also he forbad his Disciples to make it known that he was the Son of God as they confessed him to be in the thirtieth Verse of the 8th Chapter Now followeth the Title which he gives unto himself The Son of Man Of this see before in Ver. 31. of Chap. 8. Mark 9. 10. And they kept that saying with themselves questioning one with another what the rising from the dead Octob. 15. 1626. should mean HEre is laid down the Obedience yielded by the three Disciples unto the former charge given them by our Saviour touching the concealing of his Transfiguration till after his Resurrection Where 1. Their Obedience in concealing the matter They kept that saying c. 2. The Amplification of it by a special Adjunct or Circumstance which accompanied their concealment thereof They questioned one with another what the rising from the dead should mean They kept that saying c. They concealed both the charge given them by Christ and also the Vision of his Transfiguration which he charged them to conceal Luke 9. 36. They kept it close viz. his Transfiguration and told no man in those dayes any of those things which they had seen Beza sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc rem The matter before spoken of referring not onely to Christ's charge given them immediately before but also to the whole History of his Transfiguration before set down That saying or Speech is put for that matter after the Hebrew manner of speaking They kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to hold or keep a thing by force with labour and pains to shew How hard it was for them so long to conceal this matter Sic Beza Observ Observ The Duty of Christ's true Disciples and Servants is to yield Obedience to his Precepts and Commandments doing those things he requireth and refraining those which he forbiddeth Thus did these three Disciples here obey Christ's Charge and Command given them touching the concealing of the Vision of his Transfiguration As it is the duty of every Servant to obey the Commandments of his Master so of Christ's Servants to obey his Precepts On the contrary Luke 6. 46. Why call ye me Lord Lord and do not the things which I say Mat. 7. 24. Mat. 28. 19 20. Go teach all Nations c. teaching them to observe whatsoever I have commanded you Vse 1 Use 1. For Reproof of such as profess themselves to be Christ's Disciples and Servants and yet do not yield Obedience to his Precepts and Commandments but on the contrary do that which is flat contrary to his Commandment For Example He commands them to repent of their sins that they may be forgiven Luke 24. 47. but they go on still in them without Repentance He commands them not to swear at all c. Matth. 5. yet they live in the Sin of profane and customary Swearing c. He commands them to forgive and love their Enemies and not to seek private revenge but rather to suffer two injuries than to requite one with the like but their practice is quite contrary So far are they from forgiving and loving their Enemies that they will not put up the least wrong but seek revenge and go
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ— a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ— with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
better admonish and stir them up to diligent attention and serious consideration of thoâ—e things which he was about to speak and do 2. Because they were all faulâ—y and tainted with Pride and Aâ—bitious desire of preheminence one above another as they shewed themselves to be by their private disâ—utaâ—ion about Primacy in the former verse and so all had need to be adn onished of that sin and to be taught the contrary practice of true Humility therefore he calls them all to him Observ 2 Observ 2. See that all such as are guilty of sin and have need of â—race or of further growth in Grace should be ready and forward to hear the Word of Christ whereby their sins may be reproved and they stiâ—red up to the practice of the contrary Grace and of all good Christian Dutie which therefore shew â—how needfull it is for all sorts of Christians to be heâ—rers of the Word and Doctrine of Christ yea to be forward to hear it on all occasions forasmuch as all are guilty of sin more or less yea of many corruptions and all have need of Grace at least of further growth therein Therefore all have need to be hearers of Christ's Word and Doctrine Preached by his Ministers even the best Christians â—ust be forward to hear it even such as have greatest Knowledg and greatest measure of Grace already c. 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Now followeth the Matter it self which our Saviour now taught unto his Twelve Disciples being thus called together unto him viz. the doctrine of true humility which first he teacheth them by way of precept in this Verse If any desire to be first That is do desire and seek true honour preheminence and dignity above others For the better conceiving hereof know That these words are two wayes interpreted Some take them to contain a threaâ—ening of punishment to such as do ambitiously seek preheminence above others in this world That such shall by the just Judgment of God be greatly abased and be made of no account even as servants unto all others And this is true in it self that it shall be so But I take it not to be the proper meaning of these words But rather that they do contain an Admonition or Precept of our Saviour Christ by which he sheweth what is to be done or what course is to be taken by every one that doth desire and seek true honour and dignity viz. That he must abase and humble himself even below or beneath all others in his own opinion and account of himself and in his behaviour and practise towards others So Matth. 20. 26 27. The same shall be last of all Or let him be last of all For so some do translate the words as Beza Jansen c. and that I take to be the best translation of them Let him be last of all That is to say Let him become the lowest meanest and basest of all other men in his own estimation and account and in his behaviour and practise towards all others let him shew it And servant unto all A further Expositson of the former words shewing what it is to become the last of all namely to submit himself so far both in his opinion of himself and in his carriage and practise toward others as to make himself even a servant unto others though not simply and absolutely yet in soâ—e respect namely in way of seeking and procuring the good of others by all means not refusing or disdaining to do the meanest duty or service of love for the good of others See also Mar. 10. 43 44 45. for confirmation of this Exposition Observ 1 Observ 1. In that our Saviour purposing to reform the sin of ambition in his Disciples in seeking preheminence one above another doth to this end teach the contrary practise of humbling and abasing themselves one towards another c. hence we may gather That it is a good remedy and means to reform any sin or corruption in our selves to labour and strive to the practiâ—e of the contrary grace or vertue Hence it is that in Scripture oftentimes where we are dehorted from any vice or sin we are in the same place immediately exhorted to the practice of the contrary Vertue or good Duty So Ephes 5. 25. Putting away lying speak every man truth with his neighbour And Verse 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers And Verse 31 32. Let all bitternesse and wrath and anger c. be put away from you with all malice And be ye kind one to another tender-hearted forgiving one another c. Rom. 12. 16. Mind not high things but condescend to men of low estate 1 Thess 4. 3 4. This is the Will of God even your sanctification that you should abstain from fornication That every one of you should know how to possess his vessell in sanctification and honour Hebr. 13. 5. Let your conversation be without covetousnesse and be content with such things as ye have Thus where the practise of any sin is condemned we are strired up to put in practise the contrary grace and vertue to shew that the latter is a remedy against the former As in bodily diseases contraria contrariis curantur c. So here Vse Use Let us then use this remedy and means for the better subduing and mortifying of such sins and corruptions as we feel in our selves strive by all means unto the practise of such Christian Graces and Vertues as are most opposite and contrary to the sins we are given unto If thou be given to covetousnesse to anger pride impatiency uncleannesse c. labour and pray for contrary graces to these sins To this end take spiritual notice of thy personal sins c. Observ 2 Observ 2. The best way for a Christian to attain unto true honour dignity and preferment above others is by the practise of true humility in humbling and abasing our selves in this world The way to be first in true honour and dignity is to become last by humility that is to make our selves the lowest and meanest by practice of true humility Prov. 15. 33. Before honour goeth humility and Matth. 23. 12. He that humbleth himself shall be exalâ—ed and Luke 14. 7. To this purpose our Saviour put â—orth a Parable to those which chose the highest rooms at the Feast When thou art bidden to a wedding â—it not down in the highest room but in the lowest that thou mayst after be advanced by the Master of the Feast Then he addeth that sentence again Verse 11. For whosoever exalieth himself shall be abased and he that humbleth himself shall be exalâ—ed which shews That true humility is the way to true honour and preferment Now this is true of all true honour and preferment both in this world and in
separate the duties of the first Table of the Commandements from duties of the second Table Piety from Charity and Justice Or on the contrary whereas God hath joyned both together in which respect the whole Law is said to be copulative c. Such also who do separate one part of the religious worship of God from the other as the outward worship from the inward drawing near to God with lips and hearts being far off c. or publick Prayers from the Ministery of the Word in sanctifying the Sabbath Also such as separate understanding from affection in performance of religious duties such as separate the tongue from the heart in speaking either to God or men Such as separate duties of their general Calling from duties of their particular Calling Or on the contrary such as separate Religion and Piety from Civility and Courtesie in carriage Such as separate Riches from Liberality and Bounty to the poor c. Contra 1 Tim. 6. 18. All these and the like do offend against this Precept and Rule of our Saviour Which must move us to look to our selves that we be not guilty of this sin of dividing those things which God hath joyned but that on the contrary we be careful to maintain and keep that union which God hath made and appointed to be between all such persons and things as he hath by his Ordinance joyned together Mark 10. 10 11 12. And in the house his Disciples asked him again of the same matter c. Mar. 23. 1627. HItherto we have heard the publike Disputation of our Saviour with the Pharisees touching the matter of divorcement from the second Verse unto this place Now followeth his private Conference with his Disciples in which he instructeth them further in the same matter in the Verses now read Observ Observ That whereas he is contented only to answer and confute the obstinate Pharisees in publike he doth afterwards in private more fully and plainly instruct his Disciples in the truth of this matter as may appear by comparing this place with Matth. 19. 10 11. The reason whereof was because the disciples were teachable and desirous to learn of him whereas the Pharisees were wilfully ignorant Whence we may gather That Christ is most ready and forward to teach and instruct those in the knowledg of his Will who are most teachable and desirous to learn of him Therefore whereas he used in his publike teaching sometimes purposely to hide his doctrine from the obstinate Pharisees speaking to them in Parables that hearing they might hear and not understand c. On the other side he used afterward in private more plainly fully and plentifully to instruct his disciples opening all his treasures of heavenly doctrine to them So Matth. 13. 11. It is given to you to know the mysteries of the Kingdom of heaven but to them it is not given Therefore also Verse 18. he bids them hear the Exposition of the Parable of the Sower His Disciples being more teachable and forward to learn than others he was more forward to teach them than others and therefore did teach them many things in private which he did not open and reveal to others See before Chap. 9. 28 29. And how forward our Saviour was to teach such as were teachable we may see also in other examples as of the woman of Samaria Joh. 4. Use Use See what we must do if we desire to be taught and instructed of Christ that is to have him forward to send us faithful Pastors to teach us diligently and constantly in season and out of season and to vouchsafe us also the inward teaching of his Spirit that we may profit by the outward then must we labour and pray for teachable hearts and minds desirous to learn and be instructed by the Word of Christ's Ministery submitting our selves to the same conscionably We must desire this milk of the Word c. 1 Pet. 2. 2. We must be like the dry ground in Summer time which openeth it self to receive the showers of rain c. Esay 44. 3. I will pour water on him that is thirsty c. Now to the particular handling of the words In this Conference between our Saviour and his Disciples consider two things 1. The Disciples questioning with him in private about the matter Verse 10. 2. His answer unto them Verse 11 12. in which he plainly teacheth them the unlawfulness of such unjust divorces as were practised by the Jews out of the case of adultery c. Of the first consider two things 1. The place where they questioned with our Saviour or enquired further of him about this matter In the house 2. The enquiry it self They asked him again c. In the house What house it was is not expressed It was some private house to which our Saviour with his disciples departed and went in after his former Disputation with the Pharisees â—his Disciples To be understood of the twelve Apostles at least of so many of them as were with him at this time Asked him again Enquired further of him seeking to be further informed and better resolved of the same matter Viz. The matter of divorces for other causes besides adultery permitted by Moses and practised by the Jews in those times whereof the Pharisees had before reasoned with him This shews that the disciples themselves were yet ignorant and unresolved about this matter notwithstanding all that they had heard our Saviour speak unto the Pharisees about the same and notwithstanding he had taught the same doctrine before Matth. 5. 32. The reason was because they were tainted with the common errour of the Jews touching divorces and being also confirmed in that errour by long custome and tract of time they could hardly be drawn out of it or otherwise perswaded This made them so hard to conceive and imbrace this doctrine of Christ c. Observ 1 Observ 1. See how hard it is even for good Christians not to be tainted with the common errours and corruptions of the times and places where they live and how apt they are to be drawn away by them Christ's own disciples as we see here were tainted in some sort with the erroneous opinion of the Jews touching the practice of unjust divorces between man and wife for other causes then were allowable by the moral Law of God and first institution of Marriage So also they were tainted with some other common errours of the times as with that erroneous conceit of the Jews touching a temporal and earthly Kingdom of the Messiah c. as we have heard before Chap. 9. 34. This we may see also in other examples of some of the Saints and faithful servants of God who living in corrupt times and places have been in some degree infected with the corruptions of the times Joseph living in Aegypt had learned too commonly to use that proâ—ane kind of Oath or Asseveration as some think it to be By the life of Pharaoh Gen. 42.
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
yield a kind of obedience to God in some of his Commandements but not in all They refrain some sins but not all that are forbidden in the Law of God They practise some duties but not all that are required They keep some beloved and darling sin or sins still as Herod did So far as stands with their worldly profit or carnal delight they are content to obey God but in those Commandements which do most directly crosse their corrupt nature and sinful lusts or do hinder their worldly profit and gain in those they withdraw their obedience But all this is hypocritical and counterfeit obedience such as God accepteth not but rather hateth and detesteth Such therefore must remember what is said Jam. 2. 10. Whose keepeth the whole Law and offendeth but in one point is guilty of all Such an union there is between all parts and Commandements of the Law of God that one cannot be violated without the breach of all the rest in as much as by the breach of one the authority of God the Law-giver is contemned as well as by the breach of all Besides that any one sin or breach of any one Commandement of God being lived in without repentance is fearful and dangerous being sufficient to condemn the sinner Ezek. 18. 10. If he beget a son that is a robber and a shedder of blood and doth the like to any one of these things c. he shall surely dye c. As one leak in a ship upon the Sea is enough to sinck it if not stopped so one sin c. Vse 2 Vse 2. To stir up and move us to make conscience of yielding an universal and entire obedience unto God in all his Commandements remembring that he is the author and giver of the whole Law and will be obeyed in the whole and every part or else he will reject and abhor all our obedience Therefore take heed of obeying God to halves and think not to please him or to have true comfort in thy own conscience by such hypocritical obedience Take heed of bearing with thy self in the breach of any one Commandement of God beware of cherishing the love of any one sin in thy heart Contrà as thou desirest truly to glorifie and please God by thy obedience to his Will and to have true comfort thereby in thy own conscience so look that it be an universal obedience to all and every Commandement of God Now further from that which is evil and discommendable here in this young Ruler Observ 2 Observ 1. In thar he ignorantly and falsly supposeth that he had kept the Commandements well enough because he had performed some kind of outward obedience to them hence observe That it is one property of formal and close hypocrites to rest in outward conformity and obedience to the Law and Commandements of God thinking that to be sufficient without inward and spiritual obedience of the heart Thus did the hypocritical Scribes and Pharisees whom therefore our Saviour reproveth Matth. 23. 25. Woe to you Scribes and Pharisees hypocrites for ye make clean the out-side of the cup and platter c. And Verse 28. like whited Sepulchres ye outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity See Luke 18. 11. And thus it is with all formal hypocrites and unsound Christians they are wont to rest in outward obedience and conformity to the Law of God without any true conscionable care of the inward Such are those foretold by the Apostle 2 Tim. 3. 1 5. In the last dayes perillous times shall come c. In which some shall have a form of godlinesse but shall deny the power thereof These are formal hypocrites resting in outward obedience to the Law and Commandements of God without the inward power and life of godlinesse As the Papists do at this day Reas 1 Reason 1. They are either ignorant or at least do not duly consider of the true nature and property of the Law of God viz. that it is a spiritual Law reaching to the heart conscience and inward man as well as to the outward Rom. 7. 14. We know that the Law is spiritual c. Reas 2 Reas 2. Their only or chief care is to approve their wayes unto men and not so much to obey and please God Matth. 23. 5. Our Saviour sayes of the Scribes and Pharisees All their works they do for to be seen of men And Luke 16. 15. Ye are they which justifie your selves before men but God knoweth your hearts Use 1 Use 1. See how many formal hypocrites are now adayes to be found in the Church in that it is so common a thing with men to rest in ourward obedience to the Law and Commandements of God without care and conscience of the inward How many are there who think they keep the Law of God well enough and are religious enough if they refrain from outward grosse sins before men and if they perform some outward duties of Religion towards God and of charity to men if they come to Church duly hear the Word receive the Sacrament and not only so but use prayer in their Families though this is wholly neglected by a great many If they have some care of the outward sanctifying of the Sabbath and if withall they do perform such outward duties of Charity and Justice toward men as are required in the second Table of the Commandements then they think all is well and they rest in this outward conformity to the Law in the mean time making no conscience of inward and spiritual obedience to the same but harbouring gross sins and corruptions in their hearts both against God and Man Thus is it with many if not with the greatest part of such as bear the name of Christians now adayes which shews how great the number is of formal and close hypocrites and how small the number is of sound Christians and how true it is which the Scripture hath foretold touching these last and dangerous times in which we now live that men should have an ouâ—ward form of godliness denying the inward power and life of it 2 Tim. 3. Formal hypocrisie is one of the raigning sins of these times the Epidemical disease of Christians yet fearful and dangerous to be lamented with a fountain of tears Vse 2 Use 2. For Admonition to every one of us to take heed of this property of formal and close hypocrites that we do not rest in outward conformity and obedience to the Law of God with the outward man and in outward carriage as if this were sufficient and as much as God requireth but above all to make conscience of yielding the true inward obedience of the heart unto every Commandement of God remembring that the Law of God is spiritual binding the heart and conscience and that God himself is a Spirit and will be obeyed in Spirit and Truth The rather let us take heed of this formal hypocrisie and resting in outward obedience to
of externall Justice Temperance Prudence Fortitude Chastity c. as Socrates Cato Aristides Fabricius c. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law c. Use Use For admonition to all Christians and Professors of Religion to take heed of resting in this that they have some good qualities or vertues in them which are amiable or praise-worthy in themselves before God and men but above all to labour for the true Sanctifying Grace of Gods Spirit and for the power of Religion and godliness without which all their Morall or civill vertues though never so good in themselves shall do them no good at all Though thou hast never so many good civill vertues or amiable qualities c. yet if thy heart be not yet truely changed and purged by Faith in Christ thy person is odious to God and all the good things and vertues in thee though in themselves they be good and amiable and such as God commandeth and alloweth for the matter of them yet as they come from thee being out of Christ they are no way pleasing but abominable to God Therefore first cleanse the Fountain and make the Tree good that the fruit may be truely good c. Observ 2 Observ 2. We may bear a kind of love to the persons of natural and unregenerate men void of true Sanctifying Grace though not simply as they are void of Grace yet in respect of those common gifts and good things which we see to be in them as in regard of the good parts or gifts of nature which God hath bestowed on them as sharpness of Wit Memory Strength or Comeliness of body c. or in regard of their Learning or knowledg in Arts and Tongues or in regard of those Moral or Civill vertues which are in them c. In these respects and for these good things or common gifts of God in them we may love and affect them though not with that speciall and singular love which we owe to the Saints of God yet with an inferiour and common kind of love in respect of the common gifts and graces of God which are in them Reason Reas We ought to love and esteem well of the gifts of God wheresoever we find and take notice of them and therefore even in natural and unregenerate persons See Jam. 1. 17. and in respect of these gifts and good things in them which come from God we may be affected with a kind of love to them and shew the same by tokens and testimonies thereof as our Saviour did to this young man by looking amiably upon him Gal. 6. 10. Let us do good unto all c. Now doing of good is a fruit of love therefore we are to shew a kind of love to all men even to such as are but natural men c. 1 Pet. 2. 17. Honour or esteem all men This cannot be without love in respect of the good things that are in them Samuel shewed much love to Saul though a wicked man by praying for him and mourning for him when for his sin of disobedience he was rejected of God from being King of Israel 1 Sam. 15. 1. It grieved Samuel and he cryed to the Lord all night And though the Lord do blame Samuel for mourning for him chap. 16. ver 1. yet not simply for mourning but for mourning so much and so long for him Caution Caution We are so to shew love to natural and unregenerate men for the good things in them that withall we be carefull not to shew any love or liking to their sins and corruptions or to countenance them therein Distinguish between their persons and the good things in them and between their sins and corruptions Observ 3 Observ 3. If our Saviour Christ loved this young man for his Religious care and forwardness to keep the Commandements of God from his youth and though it were but an external obedience as appeareth by comparing these words with the former then on the contrary he cannot but hate and abhor such as are careless negligent and unconscionable this way He cannot but hate such as are profane and wicked from their youth c. When any begin betimes to obey Gods Commandements even in their youth this procureth the love of Christ towards them c. As on the contrary profaneness and disobedience to Gods Commandements in young men and Children is odious unto Christ causing him to hate and abhor such Use 1 Use 1. Terrour to such as are profane and wicked even from their youth and childhood like those Psal 58. 3. living in gross sins of disobedience against God's Commandements Such are odious to Christ Jesus and he will shew his hatred by taking vengeance on them if they repent not See 2 King 2. 24. Vse 2 Use 2. Parents to train up their Children in the fear of God c. Now followeth the answer of our Saviour to the young mans former reply ver 20. which answer consisteth of two parts 1. An admonition of him touching the defect or imperfection of his obedience to the Commandments One thing thou lackest 2. A Precept or Injunction in which he enjoyneth him certain duties to be practised for further tryal of his obedience and the better to discover to him the great defectiveness of it The first duty is to parâ— with all he had upon Christ's command for relief of the poor Go sell all thou hast 2. To come and follow Christ 3. To take up the Cross One thing thou lackest This is spoken in way of answer to those words of the young man to Christ Matth. 19. 20. What lack I yet To this our Saviour now answers directly telling him that he was defective and came short in one point of obedience to the Commandements which he supposed himself to have kept hitherto Quest 1 Quest 1. What was this one thing wherein he failed Answ Answ The true denyal of himself in renouncing and forsaking the sin of covetousness and inordinate love of wordly wealth This seems to be that which our Saviour chiefly aime that in telling him that One thing he came short in And this may appear 1. By the means used by our Saviour to convince him of his sin of covetousness and to discover it to him in that he enjoyneth him to go sell all he had c. 2. By the event of the matter in that he went away sad at that saying ver 22. Quest 2 Quest 2. But was there nothing else besides this one thing in which he failed Answ Answ Yes many other things but our Saviour mentioneth one especially because it was the chief and principal in which he failed and the cause of his other failings Observ General Observation Because the young man erred of ignorance in saying that he had kept the Commandements and seemed tractable and desirous to be further instructed therefore our Saviour doth not answer him roughly or deal with him by sharp reproof as he
case Joh. 5. 40. Ye will not come to me that ye might have life Observ 2 Observ 2. In that being called to come to Christ he casteth off his garment that it might not hinder him in making speed to him Hence we may learn that when Christ calls us to him or requires the performance of any duty of obedience we are to shake off all impediments which may hinder our obedience to the will and command of Christ For example Christ calls and commands us to believe in him and to profess his name and truth yea to suffer for it if need be he calls us to deny our selves and to take up our Cross and follow him he calls us to love our enemies to forgive such as wrong us c. Now then to the end we may in these things obey his will we must shake off all impediments which may hinder us therein Quest Quest What impediments are we to shake off especially Answ Answ 1. The corruption of our nature which hangeth so fast on us and is a clog to hinder us in obedience to Christ This we must daily labour to cast off using all good means to mortify it in our selves that it may not hinder us in obedience to Christ Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us c. 2. The inordinate love of this World and of the things that are in it as profits pleasures c. This is a main enemy and hinderance to us in obeying Christ Therefore we must labour to cast it off striving to be crucified and dead to the World and to use it as if we used it not 1 Cor. 7. 3. We must renounce and shake off the society of profane and carnal men in the world whether they be enemies or friends in shew yet if carnal and profane we must take heed of familiar and needlesse society with them lest they hinder us in our obedience to Christ in those Duties which he requireth of us As David sayes Psal 119. 115. Depart from me ye evil doers for I will keep the Commandements of my God So must we say c. Vse Use To reprove such Christians as are not careful to shake off those impediments which may hinder them in obedience to Christ in the Duties which he requireth of them No care to cast off the corruption of their nature and their natural and sinful lusts which are such clogs to hinder them in the wayes of Christ but they rather foster and cherish those lusts in themselves giving way to them and taking thought to satisfie them Neither are they careful to renounce the love of the World and of the profits and pleasures of it but rather give themselves over to these which are as snares to intaâ—gle and hinder them in their obedience to Christ c. Neither do they forsake and cast off the society of profane and carnal men but rather desire and seek after the company and familiarity of such which are a means to hinder them in obedience to the Will of Christ No mervail if such perform so little obedience to Christ in those duties which he requireth of them seeing they have no care to cast off those impediments which may hinder them in this obedience which they owe to Christ Mark 10. 51 52. And Jesus answered and said unto him What wilt thou that I should do unto thee The blind Aug. 30. 1629. man said unto him Lord that I might receive my sight And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way TOuching the Effects and Consequents which followed upon the blind man's renewing of his Sute to Christ with more earnestness than before we have in part heard before 1. That hereupon our Saviour stood still and commanded him to be called to him 2. That those that were present did upon Christ's command call the blind man and also comfort and encourage him to go to Christ 3. That hereupon the blind man shewed great readiness and forwardness in going to Christ Casting away his garment c. Now in the next place Verse 51. the blind man being come to Christ the Evangelist shews what our Saviour said unto him in way of answer to his former Sute and Supplication for mercy viz. that he demanded of him What he would have him to do unto him that is What was the particular mercy which he desired he should shew unto him Whereupon followes the blind man's answer to that Demand of Christ in which he doth open and express the particular matter of his Sute unto him which was this That he might receive his sight that is be miraculously cured of his blindness and obtain the benefit of his sight by the Divine power of Christ Of the first Our Saviour doth demand what was the particular matter he would have him do for him not that he was ignorant what the matter was for he knew well enough by his Divine Spirit but hereby to give occasion to the blind man to open his particular sute or request and withall to encourage and move him so to do that so by this means others which were present might take the more special notice both of the Divine power and goodness of Christ which he shewed immediately in granting his request that is to say in curing him miraculously of his blindness Verse ult But not to insist upon this Here followeth the blind man's Answer to Christ In which he now at last having this occasion given him by our Saviour expresseth what was the particular thing which he desired viz. That he might by him be cured of his blindnesse c. And to the end he may the more move our Saviour and prevail with him for this extraordinary mercy he doth in earnest and affectionate manner express his Petition as appeareth by the reverent title he gives to Christ calling him Lord. Observ 1. If this poor beggar sued so earnestly to Christ being on earth to be cured of his bodily blindness and to obtain the benefit of his sight how much more ought we to seek and sue to Christ now being in Heaven to be cured of our spiritual blindness and ignorance in the things of God and to have the eyes of our minds enlightned by his Spirit to see and perceive spiritual and heavenly things which concern God's glory and our own salvation For look how much greater an affliction and misery it is to be spiritually blind than to be blind in body and look how much greater benefit it is to have our minds enlightned with the saving knowledg of God and of his Will revealed in his Word than to enjoy our bodily eye-sight so much more earnestly ought we to seek and sue to Christ Jesus the Son of God to be cured of our spirituall blindness c. than this poor man did to be cured of his bodily blindness Oh then let us do so
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
that which he spake was false in it self being grounded upon a twofold ignorance and errour in him 1. Upon an ignorant and erronious conceipt of his own goodness and righteousness which he supposed to be much more perfect than it was 2. Upon ignorance of the true scope and meaning of the Law which he supposed to require no more but outward obedience which he having in some sort performed from his youth he thought he had kept the Commandements from his youth Now although this ignorance and erronious conceipts were evill and discommendable in this young Ruler yet here is something also good and commendable in him which is implyed by these words viz. his care not onely to know the Commandements of the Law but also to observe and keep them in some sort by outward obedience and conformity to them and that from his youth The words being cleared there are two things which may be considered in them 1. His reverent manner of speaking to our Saviour calling him Master 2. The matter of his speech or reply made to our Saviour's former answer Of the first I have before spoken Of the second First I will speak of such Instructions as may be gathered from that which is good and commendable in this young man Observ 1 Observ 1. That outward obedience and conformity to the Law and Commandments of God is a good and commendable thing in it self yea it is necessary and required of God at our hands This care of outward conformity to the Law and of refraining the outward breaches of it was good and commendable in this young man our Saviour doth not blame him for it or shew any dislike thereof but on the contrary immediately upon this Profession made of his outward observance of the Law it is said Jesus looking on him loved him which implies that this conscionable care which was in the young man to keep the Commandements though but outwardly was one main cause of our Saviour's loving him So that outward obedience and conformity to the Law of God in life and practice is not evill but good commendable and necessary in it self for all Christians Though we are not to rest in this outward obedience but above all to strive unto the inward and Spiritual yet even the outward is necessary and commanded of God 1 Cor. 6. 20. Glorify God in your body and Spirit c. The Lord will have the obedience of the whole man and therefore not onely of the inward but also of the outward man Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living Sacrifice c. Vse Use To convince such as make no Conscience of this outward obedience to the Law of God but live in gross outward sins and breaches of the Commandements in their words and actions before men openly profane and wicked in life swearers drunkards profaners of the Sabbath c. These come short of this young man who yet came short of the Kingdome of Heaven yea they are worse than the Scribes and Pharisees who were civilly honest and outwardly conformable to the Law of God and yet our Saviour saith Except our Righteousness exceed theirs c. How unlikely yea impossible is it that such should yield any true inward and Spiritual obedience to the Law of God If they do not that which is easier how shall they do that which is harder yet how many are there who live in gross outward sins and yet pretend that their hearts are good c. as if it were possible for the heart to be good where the outward life and carriage is profane loose and wicked as if a good Tree could bring forth evill fruits or a pure Fountain send forth impure streams c. Observ 2 Observ 2. In that this young man had care to keep the Commandements at least outwardly even from his child-hood and first beginning of his youth this teacheth us that it is a good and commendable thing in Christians to begin betimes to yield obedience to the Law of God even in their youth yea from their child-hood so soon as ever they come to years of any understanding to conceive the meaning of the Law c. Psal 119. 9. Wherewithall shall a young man cleanse his way c. Eccles 12. 1. Remember thy Creator in the dayes of thy youth c. This is commended in Josiah 2 Chron. 34. 3. In the eight year of his Reign while he was yet young he began to seek after God c. See more of this point before ver 17. So Obadiah 1 King 18. 12. Use Use For reproof of such in our times who are far from this timely care and forwardness to keep the Commandements of God in their youth yea from their childhood but on the contrary they defer this care till old age c. How few are there amongst us who can say as this young man doth to Christ touching the Commandements of God These have I kept from my youth nay on the contrary we have many which may more truely say These have I broken and lived in the breach of them from my youth and childhood How few amongst us can say with good Obadiah 1 King 18. 12. I thy servant fear the Lord from my youth on the contrary how many may say more truely that they have lived profanely and without all true fear of God from their youth yea from their very childhood Observ 3 Observ 3. In that he sayes All these have I kept c. This also was commendable in him that he had bin carefull to obey and keep not onely some of the Commandements of the second Table but all of them and no doubt but by the same reason he had also bin carefull according to his knowledg of keeping the Commandements of the first Table though he speak not here of them which may teach us herein also to imitate him viz. in being carefull to obey God in all his Commandements and not in some only True Obedience to Gods Commandements must be universal to all his Commandements as well as to some The only obedience which God requireth and accepteth Deut. 5. 33. Ye shall walk in all the wayes which the Lord your God hath commanded you c. And David saith Psal 119. 6. Then shall I not be ashamed c. This obedience have the Saints of God yielded to the Law of God as Josiah 2 Reg. 23. 25. He turned to the Lord with all his heart and according to all the Law of Moses And Zachary and Elizabeth Luke 1. 6. walked in all the Commandements of God without reproof Vse 1 Use 1. To condemn that partial or half-obedience which many yield to the Commandements of God to some of them not to all Thus Herod did many things at the preaching of John but would not obey in the seventh Commandement but lived in the sin of Incest contrary to that Commandement Mark 6. 20. Thus many hypocrites now adayes are content to