People fat c. Thus Pharoah hardning his own heart wilfully the Lord in Justice gave him up further and further to be hardned So those profane Gentiles Rom. 1. 21. because they knowing God in some sort by the light of Nature and by the Creation of the World yet did not glorify him as God but contrary to the light of their natural Conscience lived in gross Idolatry therefore God gave them up to vile affections and to a reprobate mind Ver. 26 28. Use Vse See how fearful and dangerous a thing it is for any thus wilfully to harden themselves in sin against the light of their Conscience Take heed of it lest God in Justice give thee over to be further and further hardned yea to final Impenitency Mark 8. 14. Now the Disciples had forgotten to take Bread neither had they in the Ship with them more than one Jan. 9. 1624. Loaf HAving heretofore begun to interpret unto you this Gospel of St. Mark in the After-noon and being forced for a time to lay aside the same Now my purpose is God willing to proceed where I formerly left off and to handle this portion of Scripture in the Morning which I did at first begin to handle in the Afternoon Of the two first principal parts of this Chapter I have formerly spoken unto you viz. 1. Of our Saviour's miraculous feeding of four thousand Persons with seven Loavs and a few Fishes from the first Verse to the tenth 2. Of his Answer made to the Pharisees questioning with him and tempting him by seeking of him an extraordinary Sign from Heaven from the tenth Verse to this fourteenth Verse Sequitur tertia pars Capitis An Admonition to his Disciples to take heed of the Leaven of the Pharisees and of Herod together with a reproof of their dulness and Ignorance in mis-conceiving his Admonition from this Ver. 14. to the 22. Where 1. Consider the occasion of our Saviour's giviving them this Admonition viz. Their forgetting to take sufficient provision of Bread with them for their Voyage or Journey before they set forth from the parts of Dalmanutha from whence they were now sailing over the Sea of Galilee by reason of which forgetfulness the store of Bread which they now had with them in the Ship was very small having but one Loaf left them Ver. 14. 2. The Admonition it self Ver. 15. He charged them c. 3. Their Dulnesse and Ignorance shewed in mis-conceiving his Admonition which they discovered by their words uttered in reasoning among themselves saying thus It is because we have no Bread in the 16th Verse 4. Our Saviour's sharp Reproof of that their Dulness and Ignorance Ver. 17 c. Of the first The Occasion The Disciples had forgotten c. What the cause was of this their forgetfulness to take sufficient Provision of Bread with them as they had need and as their custom was to do at other times is not expressed but most likely it is that the chief cause besides the natural defect of memory was their great and earnest care and desire of following and accompanying Christ in this Journey that they might not be left behind or be parted from Him no not for a small time but might keep constantly with Him to hear his Doctrine and see his great Miracles for confirmation of their Faith This zeal and earnestness in following Christ did no doubt so take up and possess their minds and thoughts that it made them at this time to forget to take more Provision of Bread with them Observ 1 Observ 1. See here in Christ's Disciples an Example of great zeal and forwardness in holy and Christian duties in that they were so earnest in following Christ and to be partakers of his Doctrine Miracles and private Conference and were in their minds so taken up therewith that they forgot and neglected their ordinary Food they forgot to provide Bread sufficient for them before they took Ship to go over the Sea of Galilee with Christ This teacheth us our Duty after their Example not onely to do good and Christian duties which God requireth of us but also to be zealous earnest and forward in performing them Tit. 2. 9. Zealous of good works So in Hearing of the Word Prayer Reading Meditation c. it is not enough that we do these duties but we ought to be very earnest forward and diligent in performance of them our hearts should be taken up with the care and earnest desire of performing them Thus it was with Christ's Disciples here They were so taken up with earnest desire and care to follow Christ that they forgot an ordinary business which they had to do which was to provide and take Bread sufficient with them to serve them in their Journey The like zeal and earnest affection should be in us in performance of holy and Christian Duties whereby God is glorified and our selves and others edified toward his heavenly Kingdom We should be so earnest and diligent in them that our hearts and minds should be greatly possessed and taken up with desire and care to perform them 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them or Be thou in these things that is Be wholly taken up with them Our Saviour was sometimes so earnest in teaching the People and so taken up therewith that he neglected his meat as we see Joh. 4. 31. So the People were sometimes so zealous and earnest to hear him and see his Miracles that they were content to go long hungry to that end Mat. 15. 32. They continued with him three dayes Fasting in the Wilderness Jam. 1. 19. Be swift to hear Use 2 Use 1. To reprove the coldness and negligence of many in performance of holy duties who have no earnest care or desire at all to such duties nor shew any zeal or forwardness in them but are careless and negligent of such Duties as Prayer Hearing Reading c. Their Hearts and Minds are not taken up with love and desire of holy Exercises How far from the zeal of Christ's Disciples Use 2 Vse 2. To stir us up to this zealous care and forwardness in performance of all Holy and Religious Duties our Hearts and Minds must be taken up with them To this end labour to love and delight in all such Holy Duties of God's Service as Prayer Hearing God's Word Reading c. and to find true comfort and sweetness in them then this will inflame us with great zeal and earnestness to perform them Observ 2 Observ 2. The Disciples here were far from distracting and troubling their minds with immoderate care of Earthly things insomuch that out of a desire to follow Christ they neglected and forgot to take Provision of Bread with them though they had but one Loaf left which should teach us after their example that we ought not to trouble or distract our minds with immoderate care of things of this Life as Meat Drink Raiment means to live upon
but by drawing to actual sins 2. All outward occasions of sin arising from our selves or others As corrupt communication 1 Cor. 15. 33. society with the profane and wicked idleness or negligence in our Callings c. These and the like occasions of sin we are to shun and avoid Reas 1 Reas 1. We are by nature very prone to sin as flax to take fire c. Reas 2 Reas 2. Sin is of a contagious nature c. Use 1 Use 1. Reproof of such as are not carefull to set themselves against occasions of sin and to avoid and separate from them but are negligent this way no watchfullness over their hearts and wayes but are secure and careless in shunning occasions of sin as evill company c. Therefore they stumble and fall so dangerously c. Vse 2 Vse 2. Much more to reprove such as willingly cast themselves upon occasions of sin and seek after them as evill company Idleness corrupt communication c. This is a tempting of God Use 3 Use 3. For exhortation to stirus up to set our selves not onely against sin but against the occasions of it carefully shunning and separating from them To this end watch over our selves c. As Marriners on the Sea are carefull to avoid Rocks and Sands Mark 9. 43 c. It is better for thee to enter into life maimed c. Nov. 4. 1627. Observ 2 Observ 2. VVEE ought to seperate from us such occasions of sin as are most dear and pretious to us though as dear as one of our hands feet eyes c. yet we must part with them and put them away if they be occasions of sin to us Quest Quest What are those occasions of sin so dear to us which we must part with Answ Answ Sundry especially these 1. Those corrupt lusts and affections of our heart which are most naturall and pleasing to us we must labour to cut off these that is to subdue and mortify them by all means by Watchfulness Prayer Meditation in the Word of God c. We must strive to mortify some special lusts which are the chief occasions of sin in us above all other as Pride Self-love Covetousness c. Col. 3. 5. Mortify your members which are on Earth c. Called members because as dear to us as the members of our bodies 2. The profits and pleasures of this life though never so dear to us yea such as are lawfull c. These we must renounce and forsake so far forth as they are any occasion of sin to us or of hindring us in the practice of any duty which God requireth of us Hebr. 11. 24. Moses forsook the profits pleasures and honours of Egypt rather than they should be occasions of sin to him or hinder him from joyning with God's people in his true worship So the Apostles forsook all their worldly possessions rather then they should hinder them in following Christ as Peter sayes Matth. 19. 27. Behold we have forsaken all and followed thee c. 3. The society and company of earthly friends though never so near or dear to us These we must renounce and forsake so far forth as they are or may be occasions of sin to us or a hinderance in good duties Luke 14. 26. If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters c. he cannot be my Disciple Not that a Christian should simply hate these his dear friends but so far forth as they hinder him in his duty of following Christ c. Thus did the blessed Martyrs 4. Our bodies and life it self even these we must be content to part with so far forth as the care of preserving them is an occasion of sin to us or a hinderance in any duty which we owe to God So Luke 14. 26. He that commeth to me and hateth not his own life c. So the Martyrs Hebr. 12. 4. Ye have not yet resisted unto bloud striving against sin c. Reas 1 Reas 1. Sin is offensive and dishonourable to God now we must rather part with those things that are most dear and pretious to us in this World than dishonour or offend God Reas 2 Reason 2. By every sin committed or fallen into we do indanger the eternal salvation of our souls Now what shall it profit us to win this whole world and lose our souls Matth. 16. 26. Therefore we ought rather to part with those things which are most dear to us in this world than that they should be occasions of sin to us and so of hazarding our souls c. Use 1 Use 1. See by this in how great detestation we should have Sin and how much we ought to fear and shun it even so far should we hate and shun it that we should rather forsake and part with such things as are most dear to us in this world than to commit sin or any way to offend God c. Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hating it as we do Hell Use 2 Use 2. See how hard it is to be a good Christian in practice for such a one must forsake things most dear and pretious to him in this world rather than to sin against God or to be hindered c. in obedience to Christ He must forsake profits and pleasures dearest friends c. He must deny himself crucifie his dearest lusts c. How hard is this to flesh and blood how hard to corrupt Nature which is so glewed to this world and to earthly things that it is most unwilling to forsake or part with them yea it is impossible unto Nature to do this Impossible therefore by power or strength of nature to mortifie sin in our selves There is required a supernatural power of grace to work this in a man and to inable him to practise this Christian duty of resisting sin and avoiding such occasions of sin as are most near and dear to him c. Mortification is called the crucifying of the old man and of the flesh a dying to sin c. And here it is called the cutting off a hand c. This shews the ignorance and folly of such as think it an easie matter to be a good Christian nothing but to be baptized and come to Church and make an outward profession of Christ c. This indeed is easie if no more were required but here we see is a harder task required viz. to resist and strive against occasions of sin though never so near and dear to us Yea to cut them off and wholly to separate our selves from them c. This thou must do if thou wilt be a Christian indeed and not in name only Therefore dream not of going to Heaven easily as many do but know thou must strive to enter in at the strait gate Luke 13. 24. thou must take pains and suffer much in mortifying thy sinful lusts in resisting sin and the occasions of it though
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in marriage-Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
the Minister of God to hear the Word from his mouth and to receive the Sacraments at his hand David a King was forward to repair to God's House See Psal 84. and Psal 122. 1. He did not think himself too good to repair thither to hear the Doctrine of the Priests opening and applying the Law of God unto the People Vse 1 Vse 1. This reproveth some great Personages who think it a Disparagement to their greatness to come duly to the publick Assemblies to hear the Ministers of God and to receive the Sacrament at their hands they rather desire to bring the Temple of God into their houses than to go out of their houses to the Church they rather would have the Ark of God come home to them than themselves to repair unto it But these men are not greater or more honourable than our Saviour Christ was yet he was forward and willing to repaire to the place where John preached and baptized though it were far off If the Son of God and Lord of Heaven and Earth did humble himself so far as to go to John much more should the greatest men on earth being but flesh and blood duly resort to the places where the publick Ministry is exercised Again this doth much more reprove those of the meaner sort who are backward to come to the publick Assemblies to hear the Word and to partake in the Sacraments If Christ himself refused not to come to hear John and to be baptized of him who yet had no such need of the Word or Sacraments as we have How great is the sin of those who having so great need of the Word and Sacraments yet do willingly absent themselves from the same and think much to come especially if it be far c. Vse 2 Vse 2. Shew we our readiness to repair on all occasions to the place where the publick Ministry is exercised If the greatest Persons be not exempted much less those of meaner degree and condition Eccles 5. 1. Be ready to hear and wait daily at the Gates of Wisdom Obser 3 Observ 3. Our Saviour Christ forsook Nazareth where he had been brought up now thirty years and left his Parents that he might go unto John to be baptized and so to take upon him his publick Office of Mediator Hence we may gather that if God calls us unto it we ought to forsake those things that are most dear and precious unto us in this World that we may perform obedience to his Calling When God calls us to the performance of any special Duty or service wherein to glorify him we must yield to his Calling though it be with the forsaking of those worldly things that are most dear unto us Abraham left his own Country and Kindred at the command of God Gen. 12. 1. Psal 45. 10. the Church is commanded to forget her own People and her Father's House that she may cleave to Christ 1 King 19. Elisha being called to the prophetical Office forsook his Parents and the twelve yoke of Oxen with which he was plowing that so he might follow God's Calling So the Apostles being called to follow Christ and to become Preachers of the Gospel forsook all So the Martyrs being called to give Testimony to the truth of the Gospel and to stand out in defence of it they forsook their friends goods and lives that they might yield to God's Calling The like must be done of us if we should be hereafter called of God to do it Vse Use Let us daily prepare our selves to forsake all worldly things though never so sweet and dear to us for the Lord's sake if he shall call us to it If God require thee to do him any service if he call thee to the performance of any special Duty wherein thou maist glorify him thou must resolve to do it though it cost thee the loss of all worldly things that are dearest to thee as wife children goods lands c. If thou wilt be a good Christian thou must be like Christ in this that as he being called to take upon him the Office of a Mediator did willingly for a time leave his own Parents and the Country of Galilee and the City of Nazareth where he had lived for thirty years together that so he might be obedient to that Calling So must thou do if God call thee to any special 〈◊〉 o◠Function in Church or Commonwealth wherein thou maist do him service thou must take it upon thee though it be with the forsaking of those things which are dearest to thee in this World A Christian must be daily disposed in affection to forsake all worldly things for Christ's sake and if God call him to it he must actually forsake them and that not onely for a time as our Saviour did Nazareth but even for ever So much of Christ's coming to John to be baptized Now follows the second Point to be considered which is the Baptism it self He was baptized that is He received the Sacrament of Baptism Quest Quest Why would our Saviour Christ receive this Sacrament Answ Ans For sundry Reasons 1. To shew himself obedient to his Father's Will and appointment It was a part of that Obedience and Righteousness which God the Father required of him as he was Mediator Therefore he saith Matth. 3. 15. Suffer it to be so now for thus it becometh us to fulfill all Righteousness that is to perform all Duties of Obedience required of us both 2. That there might be a conformity between Christ the Head and us His Members that he might shew himself to be like us in all things sin onely excepted Hebr. 2. 3. That by receiving this Sacrament in his own body he might sanctify the use of it unto us that is ordain and appoint it as an outward means which should be effectual to work Regeneration in us and to purge us from our sins by the power and vertue of his Spirit accompanying it 4. To commend the necessity and use of this Sacrament unto us after his Example and to teach us to make precious accompt of this Ordinance of God Object Object One use of Baptism is to seal Remission of sins to the party baptized but Christ had no sin therefore he needed not to partake in this Sacrament Answ Answ Though he had no sin of his own and so in respect of himself had no need of Baptism yet he took our sins upon him by imputation and so in respect of us it was fit he should receive Baptism that by this he might declare and shew that he was to purge us from our sins by his blood which is mystically represented in Baptism He was not baptized to purge away his own sins but to assure the faithful that their sins are purged away by his Blood Instruct 1. Seeing our Saviour Christ himself would receive the Sacrament of Baptism though in respect of himself he had no need of it This commends to us the excellency and necessity of
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
perverse censure of our Saviour's Kinsfolks concerning him judging him as one that was beside himself and therefore going out to lay hold on him Ver. 21. They went into an House or they went or came home for it is most probable that this was that hired House in which our Saviour dwelt at Capernaum See Matth. 4. 13. and Matth. 9. 1. Of this before Chap. 2. Ver. 1. Object Object Matth. 8. 20. The Foxes have holes c. But the Son of Man hath not where to lay his Head Answ Answ It seems to be spoken Hyperbolically to shew the great poverty in which he lived that he had little or nothing of his own not so much as a House or Bed of his own to lodge in yet this hinders not but that he might have a hired House to dwell in Now unto this House or Home our Saviour did at this time return as it is likely there to refresh himself with bodily food and to take rest after his labours in Prayer and in choosing his Apostles as also in Preaching For this Return unto his dwelling-House was not immediately after the choosing of the Apostles though Mark for brevity sake mention it immediately after it but the Preaching of that large and excellent Sermon upon the Mount mentioned Matth. 5 6 7. Chapters and Luke 6. together with some other matters related by Luke did fall out between the choosing of the Apostles and this return of our Saviour unto his house in Capernaum as may appear by comparing this place with Luke 6. 17. See Kemnit Harmon cap. 51. pag. 283. Observ 1 Observ 1. In that our Saviour being wearied with prayer and with choosing his Apostles and with Preaching did now retire himself to his home in Capernaum to refresh himself with food and otherwise Hence we may observe that while he lived on eaâ—â—h he was not onely partaker of mans Nature but also of the infirmities of it as hunger thirst weariness c. Therefore he had need of refreshing after labour and of meat and drink to satisfy hunger and thirst in himself This shews the truth of his humane nature that he was a man like unto us in all things sin excepted Heb. 4. 15. Vse Use Comfort to the Faithfull in all their infirmities Christ having had experience of the like will succour and pitty them in theirs Observ 2 Observ 2. In that our Saviour Christ after the choosing of his Apostles took them home with him to his dwelling house as the words imply we may gather that the twelve Apostles after their election to that Office became part of Christ's Family living and dwelling ordinarily in the same house with him therefore it is said before ver 14. He ordained them that they should be with him that is live and dwell with him as his Family Therefore it is said Act. 1. 21. that he went in and out among them which phrase implies an ordinary conversing with them as with those of one and the same Family And hence it is that he used to pray with them in private as with those of his own Family as may be probably gathered from Luke 11. 1. Luke 9. 18. Quest Quest Whether did the Twelve Apostles live upon our Saviour Christ's charge and expenses in that Family Answ Answ It may appear Joh. 12. 6. and Joh. 13. 29. that they had a common purse or bag which Judas did bear who was as it were the Treasurer and Steward of that which was contributed unto our Saviour Christ and his Apostles by the Godly and Faithfull of those times and by this common purse it is likely our Saviour maintained himself and his Apostles which were as his Family So much of these words They came home It followeth Verse 20. And the Multitude cometh together c. The second Consequent that followed after the Election of the Twelve Apostles is The great concourse of the people to our Saviour being in the house to hear him and to see Miracles wrought by him insomuch that he and his Apostles could not have time to eat bread in the house which words argue that they now went into the house with a purpose to refresh themselves in their hunger and it is likely that it was about the ordinary time of eating and yet the people coming so fast upon our Saviour Christ for Doctrine and Miracles he so far yielded to their importunity and was so diligent and painfull in preaching to them and doing good by Miracles that he regarded not the satisfying of his hunger Observ Observ See here how diligent and Zealous we should be in performance of Christian Duties in our places and Callings especially the holy Duties of Gods Worship as preaching and hearing of his Word Prayer and the like We should be so diligent and forward in these Duties that we should rather neglect all other businesses and works then to neglect or omit these yea we should be content sometimes rather to neglect the ordinary refreshing of nature by meat drink sleep and the like means then to neglect Spiritual Duties of Gods Service when special occasion is offered to perform them Joh. 4. 31. c. When the Disciples requested him to eat he tells them he had meat to eat which they knew not of and ver 34. He shews them what meat it was My meat saith he is to do the Will of him that sent me and to finish his Work Act. 10. 10. Though Peter after Prayer was very hungry and would have eaten yet whilest the meat was preparing his mind was taken up with such earnest and serious Meditation of Heavenly things that he forgat his meat and fell into a Trance or Ecstasy before the meat could be made ready Matth. 15. 32. The people were so earnest in following Christ to hear him that they continued with him three dayes together Fasting in the Wilderness Matth. 6. 33. First seek the Kingdome of God and his Righteousness c. Use 1 Use 1. To reprove and condemn the sloathfullness and negligence of many in Holy Duties of Gods service They think the least time and pains spent that way to be enough and sufficient yea too much And thus it is with the best of us naturally We are too sloathfull in Spirituall Duties soon weary of well doing soon weary of Hearing Praying Meditation c. Soon weary of the Sabbath and ready to wish it gone and past like those covetous worldlings Amos 8. 5. that we may return to our earthly Affairs and businesses A small matter also is apt to hinder us from performance of such Duties and to cause us to omit them c. Vse 2 Use 2. To stir us up to more forwardness pains and diligence in all good Duties whereby God is Glorified and our own and others Salvation furthered especially the Duties of Gods Worship both publick and private Think no time or pains too much to spend in them 2 Tim. 4. 2. Ministers are to Preach the Word in season and out
3 Use 3. For the comfort of such who doubt of their good Estate before God and are ready to conclude that â—â—â—y are not his Children because they feel in themselves some great corruptions and sinfull infirmities such must know that so long as they see these corruptions and are grieved for them and hate them using all means to resist and subdue them in themselves they have no cause to doubt their Estate before God It is no otherwise with them then it hath bin ever with Gods Children A good Christian in this life is not such a one as hath no corruptions in him but one that hateth and striveth against them not one that is wholly Spiritual but one that is in part carnal See how Paul describeth himself Rom. 7. Absolute perfection of Grace and Sanctification is not here to be looked for but is reserved for Heaven where onely the Church shall be without Spot or wrinkle of sin Use 4 Use 4. See how great need there is for Christians to forbear one another in love Ephes 4. 2. Seeing the best have their imperfections and faults of infirmity we have therefore great need every one to labour for true Christian Love to bear with one anothers infirmities and frailties yea to cover them in Love so far as we may without countenancing or allowing them in their faults and corruptions We are so far to cover and to bear with the Infirmities and corruptions of the Saints that we do not for those corruptions condemn or reject their persons and the Graces that are in them but especially the stronger to bear with the weaker Rom. 15. 1. and Gal. 6. 1. Vide Luth. tom 1. com de Euehar Fol. 82. Use 5 Vse 5. See the ignorance and uncharitableness of those who if they see some faults and infirmities in such as otherwise truly fear God are ready thereupon to censure them as Hypocrites as if they were not answerable to their Profession c. as if the Saints could be perfect and free from all corruption of sin in this life which is impossible This is enough for the Angells and Saints in heaven but on Earth we must never look to meet with such c. Observ 3 Observ 3. Here also we see plainly that the Virgin Mary her self the Mother of Christ though she were a Blessed and Holy Woman yet was not free from sin but was tainted with the corruption of it as well as other holy Women It was a fault and sin in her to joyn with these Kinsfolks of our Saviour's in interrupting him unseasonably when he was Teaching The like also we see in her at other rimes as Joh. 2. 3. in that she urged our Saviour to work a Miracle before the due time was come and Luke 2. 48. in blaming our Saviour unjustly for staying so long behind them at Jerusalem This point is to be observed against the Papists who teach that she received so much Grace that she never sinned so much as venially in all her life See the Rhemists on Mark 3. 33. But this is plainly confuted by that which is before laid down as also by that Luke 1. 57. where she calleth Christ her Saviour which she would not have done if she had not been tainted with sin and so had no need of him to be her Saviour St. Augustine Lib. de Nat. et Grat. cap. 36. would have no question moved about this point for the Reverence he bare to our Saviour yet in the same place he doth sufficiently discover his Opinion that he was inclined to think that she was not altogether exempted from sin Vide locum Observ 4 Observ 4. Further in that our Saviour Christs Mother and Brethren who were so near to him and who should have bin a help and incouragement to him in his publick Ministry did at this time rather hinder him therein by their unseasonable sending to speak with him we may learn this that we also must sometimes look for it that even our nearest friends and such as should further us in well-doing may prove rather hinderers to us in good Duties Job's three friends and his Wife who should have bin a comfort and help to him in the Patient bearing of his troubles did rather hinder him therein and were a means to drive him to greater impatience Zipporah the Wife of Moses who should have encouraged her husband to circumcise their son according to the Law of God yet was rather in likelihood a hinderance to him therein See Exod. 4. 30. Peter who should have encouraged our Saviour to be willing to suffer death as it was decreed of God and foretold by the Prophets did rather discourage and disswade him from it Matth. 16. 23. Reason Reason This is a policy of Satan to stir up our near Friends to be an offence and hindrance to us in well-doing because he knowes that we are very apt to be ruled and swayed too much by our friends even in things evil and sinful by reason of the confidence and trust which we have in their love and good will towards us Use Use If therefore it fall out thus at any time that some of our nearest friends kindred or acquaintance do prove as stumbling blocks and hindrances to us in good Duties of our Callings which God requires of us Learn here not to think strange of it nor to be discouraged at it knowing that we must look for it sometimes and therefore arm our selves against this temptation Observ 5 Observ 5. In that it is noted by the Evangelist as a fault in the Mother and Brethren of our Saviour that they did unseasonably interrupt him when he was teaching by sending in to call him forth and therefore our Saviour by his answer to them implyeth that he did dislike and blame this in them Hence we learn That it is a great fault in any to interrupt and trouble others unseasonably with needless or impertinent conference or businesses when they are already busied and employed in serious and weighty Duties especially if they be about Religious Duties as Preaching the Word Hearing the Word Prayer Meditation c. This was the fault of Christs Disciples Joh. 4. 31. who when our Saviour was busied in serious meditation about the work of his Ministry which was as spiritual meat unto him they came and interrupted him unseasonably by talking to him about his bodily food For although they intended well to him in requesting him to eat yet it was inadvisedly and sndiscreetly done to motion it unto him at that time as appeareth by his answer to them And so it is rashness and want of discretion in any to trouble and interrupt others unseasonably when they are busied about serious matters See Luke 10. 40. Use Use See how they are to be blamed who in the publick Meetings of the Church for the Service of God do disturb and interrupt the Minister or the People by loud talking or crying of Children or otherwise especially to do it willingly
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
they keep themselves from sin and especially from those sins which they go about to hinder in others Magistrates must beware of such sins as they punish in others Ministers must beware of such sins as they reprove in others So Parents and Masters c. If thou reprove or correct thy child or servant for lying swearing Sabbath-breaking c. look to thy self that thou be not guilty of the same sins Use 2 Use 2. This reproveth such as use no means to hinder sin in others Such Magistrates as do not hinder sin in others by inflicting just punishment upon evil doers such Ministers who do not hinder sin in others by reproving the sins of their people and denouncing Gods Judgments against them Such Parents and Masters as hindered not sin in others by reproving and correcting children and servants when there is just cause In a word whosoever they be that see others running into sin or going on in sin and using no means to hinder them so far as lyeth in their power these do in this respect come short of Herod and some other wicked men who have used means to keep others from sin though themselves have been wicked They do also sin against the precept of the Apostle Jude Verse 23. bidding us pull others out of the fire that is keep them from sin and from the fire of hell c. and against that Heb. 3. 13. and Levit. 19. 17. Use 3 Use 3. It doth much more condemn such as are so far from hindering and keeping others from sin that they are ready to entise and draw others to the committing of sin as to drunkenness uncleanness c. Yea some stick not to provoke and encourage others to sin This is the Devil's practise and such are in this respect far worse than Herod and some other wicked persons who have been means to keep others from sin Now if some be condemned who have kept others from sin how great shall their condemnation be f they repent not who provoke and stir up others unto sin Mark 6. 20. And when he heard him c. August 5. 1621. TOuching the manifestation of Herod's affection to the person of John Baptist we have spoken Now we are to speak of the manifestation of his affection and love to his Ministery which he manifested three wayes 1. By vouchsafing to hear him 2. By hearing him gladly That is willingly cheerfully joyfully 3. By doing many things when he heard him or after he heard him that is by yielding obedience in part unto his Doctrine and Ministery by refraining or reforming some sins reproved by John and by putting in practise some good duties required Luke 13. 19. John reproved him not only for marrying his brother's Wife but for all other evils he had done Now it is likely he reformed many other sins at the reproof of John though he did not reform his sin of Incest in marrying his brother's Wife Here then we see how far a wicked man may go in a shew of love and liking to the Word of God and the Ministery of it and yet be still a wicked man or an hypocrite Here are three steps or degrees of love and liking to the Word of God which a wicked man may go according to which three steps we may hence gather three Points of Instruction 1. That wicked men may be outward hearers of the Word and yet still be wicked 2. That they may be affected with a kind of joy and gladnesse in the Word and Ministery of it 3. That they may yield obedience to the Word in some things yea in many things and yet still remain wicked Touching the first point it is easily proved and confirmed not onely by this example of Herod hearing John Baptist but also by other examples of such as have bin hearers of the Word and yet were but Hypocrites and wicked persons Ezek. 33. 31. The rebellious Jews vouchsafed to come and sit before the Prophet and to hear his words but would not do them c. Matth. 13. In the Parable of the Sower the three first sorts of Hearers do all go thus far as to give the outward hearing to the Word So Luke 13. 26. Some shall thus plead for themselves at the last day That Christ had taught in their streets and yet he shall then say unto them I know you not Depart from me ye workers of Iniquity Many in our Saviour Christ's time did hear him teach and yet were never the better but remained still wicked and unreformed in their lives So Act. 24. 24. Foelix heard Paul concerning the Faith in Christ Use 1 Use 1. See what to think of such as refuse to hear the Word Preached when they may or are negligent and slack in comming to the publick Ministry of it to lend their ears unto it these come short of many wicked men and Hypocrites who have vouchsafed to hear the Word and have bin forward in the outward hearing and yet have remained still wicked men and Reprobates Now if many of those that have bin outward hearers be condemned then how much more such as refuse or are negligent in hearing the Word if they repent not of this sin and reform it in themselves Use 2 Vse 2. Much more this condemneth such as are not onely themselves slack and negligent in comming to hear the Word but do also discourage others from this duty opening their mouthes to speak evill of such as are forward to hear Sermons c. Vse 3 Use 3. Seeing the wicked are sometimes forward to hear the Word how much more should all those be forward in this duety who profess to be Gods children and Servants and to be good Christians Jam. 1. 19. Let every one be swift to hear Eccles 5. 1. Be ready to hear And Joh. 8. 47. He that is of God heareth God's Word c. If we be not swift and forward to hear the Word Preached the forwardness of some wicked men in this duty shall shame us and rise in Judgment against us Use 4 Use 4. Rest not in outward hearing of the Word which wicked men and Reprobates may do but remember that caveat given by our Saviour Christ Luke 8. 18. Take heed how ye hear Look well unto the manner of our hearing that we hear profitably and savingly Quest Quest How may we come to hear thus Answ Answ By practising some Rules before hearing in hearing and after we have heard 1. Before we hear we are carefully to prepare our selves to this duty Eccless 5. 1. Take heed to thy foot c. And Exod. 19. The people were to be Sanctifyed three dayes before they heard the Law delivered Now this Preparation stands chiefly in these three things 1. In laying aside all impediments which may and do usually hinder us in profitable hearing as worldly cares wandring and by-thoughts and all carnall lusts and affections 1 Pet. 2. 1. Laying aside all Malice and Guile c. As new born Babes desire the sincere
Riches Matth. 5. 6. Blessed are they that hunger and thirst after Righteousnesse for they shall be filled Rev. 21. 6. I will give to him that is athirst of the Fountain of the Water of Life freely When Moses lifted up the brazen Serpent in the Wilderneâ—s which was a Type of Christ's being lifted on the Cross Joh. 3. Such as had but a weak eye-sight yet by looking upon that brazen Serpent were cured of the sting of fiery Serpents So though a Christian have but a weak eye of Faith to look at Christ crucified yet being true Faith it is sufficient to receive and apply all the saving benefits of Christs death to himself Use Great comfort to such Christians as feel and complain of the weaknesse of their Faith no cause for such to be discouraged For if their Faith be true and sound the small or weak measure cannot shut them out from Christ's benefits but it is sufficient to give them interest in all yea to give them actuall possession of Christ himself So ready is he to communicate himself and his benefits to us that he suffereth himself to be received and enjoyed even of such as have but a very weak and feeble hand of Faith to lay hold on him For as a weak hand is a true hand and may truly lay hold upon that thing which it reacheth after so our Faith though very weak and feeble yet may be true Faith and truly apprehend Christ to Justification and Salvation A man may draw Water out of a deep Well or Fountain with a small Bucket or other Vessel so may we draw Waters of Life out of Christ the Fountain of Life and Salvation though the Vessel of our Faith be but small c. Yet we must not rest content with a weak Faith but labour for increase daily The property of true Faith is to grow c. Mark 8. 23 c. And he took the blind man by the hand c. April 3. 1625. OF the occasion of this Miracle ye have heard versu priori viz. 1. Our Saviour's coming to Bethsaida 2. The bringing of the blind man unto him 2. Their Sute or Request made to Christ for him Now the next principall matter set down by the Evangelist is a speciall preparative used by our Saviour before the working of this Miracle viz. His taking of the blind man by the hand and leading him out of the Town Quest 1 Quest 1. Why did he thus lead him out of the Town before he cured him and not rather work this Miracle in the Town that so the whole Town might have taken notice of it Answ Answ Some think the reason was because the People of this Town had formerly shewed such incredulity and unthankfulness in rejecting Christ's Doctrine and Miracles and not profiting by them therefore he now refused to work any more Miracles there But then it is likely That he would not have come again at all unto this Town nor have wrought this Miracle near unto it Therefore I take the true causes to be these 1. To avoid all shew of Ambition and desire of Vain-Glory 2. To prevent the concourse and flocking of the Multitude about him which might have been a disturbance and hinderance to him in working the Miracle therefore that he might with more freedom and lesse distraction proceed in the quiet and orderly woâ—king of it he withdrew the blind man out of the Town into some more private place Quest 2 Quest 2. Why did he take him by the hand and lead him himself and not appoint others to lead him as he might have done Answ Answ 1. To shew his goodnesse and mercy towards the blind man and how ready willing and forward he was to cure and heal him 2. To shew his Humility that he did not proudly scorn or disdain him in his Misery and Affliction but was content to abase and submit himself to do any mean Office in way of helping and relieving him Observ 1 Observ 1. That in all Actions and Duties which we take in hand and perform we ought to be far from Ambitious desire and seeking after Vain-glory and praise from Men. So was our Saviour Christ as we see here and at other times Joh. 5. 41. and Joh. 8. 50. I seek not mine own Glory c. Herein we must imitate Him Gal. 5. ult Let us not be desirous of Vain-glory c. 1 Thess 2. 6. Paul professeth that he sought not Glory from men in his ministry Yea we are to shun all shew and appearance of such Ambition and desire of Vain-glory in our Actions Reas 1 Reas 1. This ambitious seeking of our own Praise is a main hinderance to the conscionable seeking of God's Glory and Honour which ought to be the main scope of all our Actions Reas 2 Reas 2. It is a fruit of Pride and therefore a sin to be abhorred and taken heed of Reas 3 Reas 3. The property of Hypocrites is to hunt after Vain-glory as the Pharisees Matth. 6. 2. Reas 4 Reas 4. It cannot stand with true Faith Joh. 5. 44. How can ye believe when ye receive Glory one from another c. where Pride and Ambition raigneth in the Heart there can be no truth or soundnesse of Faith For Faith causeth us to deny our selves and to give all Glory to God c. Object Object Phil. 4. 8. If there be any Vertue or Praise think on these things c. Answ Answ 1. By Praise understand such things as are Praise-worthy as religious and vertuous Actions These we should be carefull and diligent to perform that so we may deserve most praise and commendation from God and Men not that we should ambitiously hunt after Vain-glory or Praise from Men especially from the common multitude c. 2. Not all seeking of Praise condemned so it be just and for well-doing But seeking Vain-glory which is 1. When we seek praise for evil things or for good things that are not in us 2. From unfit persons as the profane sort or multitude 3. When we onely or chiefly seek our own praise and not God's Glory principally Use Use For admonition to us to beware of this ambitious hunting and seeking after vain-glory and praise of men in our Actings especially in good Duties as in Duties of God's Worship as Preaching Prayer frequenting Sermons Reading c. So also in works of Mercy as giving Alms to the Poor c. Take heed of seeking our selves and our own glory in performance of these and the like Duties lest we be like the hypocriticall Pharisees and those Rulers mentioned Joh. 12. 43. Who loved the praise of Men more than the praise of God If it be so with us we have our Reward as our Saviour saith of the Pharisees Matth. 6. Contrà see that in all our Actions we seek God's Glory chiefly and principally and that we be much more carefull to approve our wayes and works to God then to Men. This is the way to have true comfort
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
this place that they should have peace one with another not onely as they were Christians but as they were Ministers of the Gospell So Paul gives the like Precept unto Timothy not onely as a Christian but as a Minister 2 Tim. 2. 22. Follow Peace with them that call on the Lord c. And ver 24. The servant of the Lord must not strive but be gentle unto all men c. Reas 1 Reas 1. They are called to Preach the Gospell of peace and they are by their Doctrine and Ministry to teach and perswade others to brotherly unity and peace Therefore they themselves ought much more to be maintainers of this Peace that so they may not onely by their Doctrine but also by their life and example teach others to be peaceable Reas 2 Reas 2. The maintaining of Peace and unity amongst the Pastors and Ministers of the Church is a means to further the work of the Ministery For so long as there is mutual peace and brotherly agreement amongst them they will be the more carefull and forward to joyn together and help and incourage one another in all Ministerial duties As it is with many workmen appointed to build up one and the same house the better they agree one with another the better the building goeth forward on the contrary if they be at odds and disagree this hinders the work So here c. Vse 1 Use 1. This should move all such as are called to this office of the Ministery to make Conscience of this duty of maintaining outward peace and unity both among themselves and with other Christians and especially with those of their own charge being carefull to teach them the practice of brotherly unity and peace not onely by their Doctrine but also by their example c. Vse 2 Use 2. Seeing the maintenance of peace and unity amongst Ministers of the Word is one means to further the work of the Ministry this should move the people to pray for the Ministers of the Church that they may live in unity and peace together that so by this means the work of the Ministry may go forward the better Finis Noni Capitis CHAP. X. Mark 10. 1. And he rose from thence c. Jan. 20. 1627. THe principall matters Recorded by the Evangelist in this Chapter are these 1. Our Saviour's disputation with the Pharisees about Divorcement of Wives together with the conference he had with his Disciples touching the same matter unto ver 13. 2. His gracious entertainment of the young children which were brought unto him from thence to the 17th verse 3. The History of the Rich man who came to Christ to know what he should do for the obtaining of eternal life from thence to ver 28. 4. The answer which our Saviour made unto Peter telling him that he and his fellow Disciples had forsaken all they had to follow him from thence to ver 32. 5. A Repetition of his former Prediction of his future Passion from thence to ver 35. 6. His rejection or denyall of the ambitious sute made unto him by James and John the sons of Zebedaeus touching the highest places of honour about him in the glory of his Kingdome from thence to the 46th verse Lastly A Miraculous cure wrought by him in restoring blind Bartimaeus unto his sight from thence to the end of the Chapter Of the first 1. Is set down his disputation with the Pharisees about Divorces 2. His conference with his Disciples about the same ver 10 11 12. In the story of his disputation with the Pharisees two things are set down 1. The Antecedents or occasions which made way to it ver 1. 2. The disputation it self from ver 2. to ver 10. The occasions are three 1. Our Saviour's departure out of Galilce where he was before and his comming into the coasts of Judea which was the place where this disputation happened And he rose c. 2. The concourse or flocking of the people unto our Saviour in that place And the people resort unto him again 3. His carefull and diligent instructing of them according to his wont And as he was wont c. And he rose from thence From that part of Galilee where he was before as may appear Matth. 19. 1. where it is said He departed from Galilee and came into the coasts of Judaea And commeth into the Coasts of Judaea This is to be understood of that part of the Countrey which was most properly so called for otherwise the whole Countrey then Inhabited by the Jews is sometimes in a large sense called Judaea including both Galilee and Samaria in it By the farther sidâ— of Jordan Not that Judaea was on the farther side of Jordan in respect of Galilee for both Judaea and Galilâ—e did lye on the same side of Jordan but it is to be understood in respect of that part of the countrey which lay on the other side of Jordan or else that our Saviour in passing from Galilee to Judaea took occasion to go over the River Jordaâ— and so passing through some part of the Countrey that lay beyond the River did come back over the same River again and so went into the Coasts of Judaea Vide Casub Annot. in hunc locum et Bezam et Maldonat in Matth. 19. 1. The reason of our Saviour's departure at this time from Galilee into the Coasts of Judea was That he might there do good by his Doctrine and Miracles as he had done before in Galilee Besides that this was in his way to Jerusalem whither he was now going as is probable See Verse 32. huâ—us Capitis Observ Observ The great labour and pains which our Saviour did take in the exercise of his Ministery while he was on earth in that he travelled and journeyed and that on foot usually in that hot Countrey to so many places and those oftentimes far distant to preach the Gospel and to work Miracles This he could not do without much labour pain and weariness oftentimes Joh. 4. 6. it is expresly said that he was wearied with his journey from Judea to Samaria And so no doubt but he was at many other times c. And that it is a wearisom and painful thing thus to travel many and long Journeys especially on foot may appear in that Paul reckoneth journeyings amongst his afflictions 2 Cor. 11. 26. In journeying often And Verse 27. he sayes he was in weariness and painfulness Yet our blessed Saviour refused not to suffer this pain and wearinesse in journeying from place to place and that on foot to preach and work Miracles for confirmation of his Doctrine while he lived on earth which should teach uâ— after his example to be content and willing to suffer pain and labour even unto much weariness in the duties of our calling and of the service of God knowing that this is Gods Ordinance That every one of us should feel the burden of our calling and the painfulness of it and
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
and wife should be two in one flesh viz. in regard of this that the first man and woman though after their creation they were two distinct persons yet in their Creation they were but one after a sort being both made out of one Therefore also our Saviour having in the former verse mentioned Gods creating of them Male and Female hereupon he presently alledgeth this decree of God touching the near union of Man and Wife in the marryed estate Use Vse See by this how great a sin it is for any to go about to dissolve or break the marriage bond and union that is between Husband and Wife by unjust and unlawfull Divorcement and separation of man and Wife one from the other except in the case of Adultery For this is a sin not onely against God's Ordinance and Institution of Marriage since the Creation of Mankind but even against the Creation it self by which God did make two out of one at the first thereby most nearly uniting man and Wife in their first Creation Therefore to seek to break this union is to sin against the first Creation of Man-kind and to seek to abolish that naturall union by which God did tye and unite man and Wife together in their Creation Now if this be so great a sin for any to go about by unjust Divorcement to unty or break in sunder the Marriage bond then how much more hainous is the sin of Adultery either in the Husband or in the Wife by which the Marriage bond is actually broken and dissolved and so that union quite frustrate and made void which God did make betwixt man and Wife in their first Creation Now followeth the second thing in the words or second part of this Decree or Sanction of God here alledged by our Saviour viz. touching the special duty of man and Wife which by Gods Ordinance they owe and are to perform each to other in respect of that near union which is between them which duty is implyed in these words A man shall leave his Father c. First to open the meaning A man That is every Husband Shall leave his Father and Mother Shall forsake his natural Parents and consequently all other friends kindred and alliance which are further off than Parents Quest Quest How doth this agree with the fifth Commandement Honour thy Father and Mother c. Answ Answ Well enough for the Lord doth not here require a man simply and absolutely to forsake his Parents but comparatively in regard of his Wife and of that near conjunction that is and ought to be between him and her Such a comparative speech is that of our Saviour Christ in another case Luke 14. 26. If any man come to me and hate not his Father and Mother c. not simply but in comparison of his love to Christ c. Now more particularly this forsaking of a mans naturall Parents in comparison of his Wife is to be understood in three respects principally 1. In regard of the affection of love which he is to withdraw from his Parents though not simply yet in comparison of his Wife loving her with a more special love than his Parents 2. In regard of the duty of subjection and obedience to the power and authority of his Parents from which subjection the Marryed man or Husband is in some sort freed after Marriage though not absolutely yet so far as that subjection is any hinderance to him in the duty of cleaving to his Wife so that now he is more his own man then before and more free from that kind of subjection to his Parents power unto which he was tyed before 3. In regard of habitation or dwelling with his Parents in the same house or Family unto which the Husband is no longer tyed as before but may lawfully depart out of the house and Family of his Parents to dwell apart with his Wife and so to erect a Family of his own if he so desire to do and that it be most convenient for him either in regard of his Spiritual or Temporal estate See Psal 45. 10. Here note that this which is spoken of the Husbands forsaking of his Parents in comparison of his Wife is by the same reason to be understood of the Wife that she is in like manner to forsake her Parents in comparison of her Husband and of that duty she oweth to him So that here is implyed the duty of both marryed persons both of the Husband and Wife It followeth And shall cleave to his Wife Or be glued unto her as the word in the Original signifieth that is he shall be most nearly and inseparably â—oyned to her and so constantly keep himself in the marryed estate And this also though it be spoken expresly of the Husband yet is to be understood also of the Wife that she should most nearly and unseparably be joyned and keep her self unto her own Husband The words thus opened do contain in them a twofold duty required of married couples in respect of that near union which is betwixt them by Gods Ordinance The first is that they are to forsake their dearest friends yea their natural Parents in comparison of the duty of cleaving to their yoke-fellows in the married estate The second is that they are most nearly and inseperably to keep themselves one to the other in the married estate Of the first Observ 1 Observ 1. See here the most near and strait bond and union which by Gods Ordinance is and ought to be between man and Wife in the married estate in that for the maintaining hereof married persons are to forsake all other their dearest friends yea their natural Parents in comparison of keeping themselves unto their own Husbands and Wives Therefore if there be such a near union between other friends and kindred as between natural brethren and sisters and especially between Parents and Children then how much more strait is the bond by which Husband and Wife are linked and knit together by Gods Ordinance This is the straitest of all other Bonds of Nature Affinity and Kindred whatsoever But more of this afterward Observ 2 Observ 2. In that marryed persons are to forsake their Parents in comparison of their husbands and wives in respect of the affection of love Hence we may gather what kind of love it is that ought to be between man and wife viz. not an ordinary or common kind of love but a most near entire and singular love answerable to that most near bond and union that is betwixt them The mutual love of husband and wife ought to exceed the love that is between any other friends and kindred though never so near even the love of children to Parents c. For they are to forsake their own Parents in comparison of the affection they owe to their Yoke-fellows in Marriage As they are more nearly bound to them by Gods Ordinance being but one flesh so they are to love them more entirely and intimately Ephes
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
Thus doth God himself account them and so will have us to esteem them This Decree did the Lord set down at the first Institution of Marriage as our Saviour here sheweth and the same is ratified by Christ himself Hence is it that the Scripture speaking of man and wife doth sometime speak of them as of two and sometimes as of one to shew that they are two in one So Gen. 1. 27. God created man in his Image in the Image of God created he him male and female created he them Therefore Ephes 5. 28. So ought men to love their wives as their own bodies He that loveth his wife loveth himself And again Verse 29. No man ever hated his own flesh c. In the fourth Commandment the Wife is not named to shew that she is comprehended in the husband Now more particularly man and wife are one flesh or one person 1. In regard of the first Creation of Mankind in that the woman was taken out of the man as we have before heard in which respect she was a part of him and after a sort one and the same with him 2. In respect of Gods speciall Decree and Ordinance pronounced by Adam immediately after the Creation as here we see confirmed also by Christ's own testimony 3. In respect of the mutual communion of their bodies each to other in the married estate and that by vertue of that right and interest which they have in each others body as is shewed 1 Cor. 7. 4. In this respect it is said 1 Cor. 6. 16. that he which is joyned to an harlot is one body with her Much more then is the husband to be accounted as one body or one person with his wife 4. Lastly This union is also confirmed by the Laws of men which do suppose and take man and wife to be one and the same person Mark 10. 8. And they twain shall be one flesh So then they are no more twain but one flesh March 9. 1627. Use 1 Use 1. SEE by this how unlawful it is for man and wife to be separated one from the other by divorcement for any cause whatsoever except the sin of adultery What else is this but to divide one and the same person into two or to cut a man off from himself and the wife from her self which is not only flat against Gods Ordinance who hath ordained man and wife to be two in one flesh but also against nature But more of this afterward upon Verse 11 12. Vse 2 Vse 2. By this also we may judge of the haynousness and foulness of the sin of adultery or incontinency of married persons by which this most strait union betwixt man and wife is broken and dissolved and so those who by Gods Ordinance and by the Marriage-bond were made one of two are now on the contrary of one made two again directly contrary to Gods Ordinance and the Institution of marriage No sin but this of adultery can or doth dissolve the marriage-bond no sin so directly contrary to marriage and the Institution of God in it as this of adultery being a breach of the Marriage-Covenant which is called the Covenant of God Prov. 2. 17. yea a sin against Nature cutting a man off from himself and the woman also that is guilty of it from her self c. Job 31. 11. An heynous crime yea an iniquity to be punished by the â—udges A sin which by the Law of God was to be punished with death Levit. 20. 10. A sin which if men do spare yet God will not but will most severely â—udge Heb. 13. 14. Whoremongers and adulterers God will judge Use 3 Use 3. Seeing man and wife are so nearly united that they are both as one person this shews how unfit it is for married couples to live in debate discord or strife between themselves and so to be divided one from the orâ—er This is all one as if one should be at strife and debate with himself or fall out with himself And if a house divided against it self cannot stand Matth. 12. 25. much lesse can one and the same person being divided against himself stand that is hold out or continue to prosper and thrive either in his worldly or spiritual estate Contrà the dissensions of man and wife do hinder the prosperity of themselves and of the whole Family As it is in a ship upon the Sea if the Governours of it be at debate all that sayl with them are in danger c. Chrysostom's comparison Homil. 56. in Genes pag. 434. Use 4 Use 4. See further how great a sin it is for man and wife to live in hatred and malice one against another and to shew it by maliciou hard or cruel dealing one against another This is as if one should hate and deal cruelly with himself which is unnatural and no better than self-murder Ephes 5. 29. No man ever hated his own flesh c. Use 5 Vse 5. Seeing there is such a strait bond between man and wife that they are two in one person this should be a fâ—â—cible motive unto all married couples to cleave mutually to each other by practice of all marriage duties whereby this near union is preâ—erved especially by the mutual affection of love and by all fruits of love as doing good to each other bearing with one anothers infirmities c. To this end let the husband consider with himself that in loving and doing good to his wife he loveth and doth good to himself in bearing with her infirmities he beareth with his own in cherishing her he cherisheth himself for they are not two but one So also the Wife is to consider that in loving her husband and doing him good she doth good to her self c. Observ 2 Observ 2. In that it is said Two shall be one flesh not three four or more c. we learn That lawfull marriage is and ought to be between two persons only and no more viz. one man and one woman It is such a bond as doth tye and unite only two persons and no more into one This was Gods Ordinance in the first creation and institution of marriage that it should be between one man and one woman Mal. 2. 15. Did not he make one that is one wife for one husband yet had he the residue of the spirit c. Vse Use This condemns the sin of Polygamy or marrying of more Wives than one or of more husbands than one at once A sin directly against the first Institution of marriage and condemned also by other speciall Laws of God given afterwards as Deut. 17. 17. The King himself is forbidden to take many Wives and generally Levit. 18. 18. Thou shalt not take a Wife to her sister or one wife to another c. vide Jun. in locuâ—s Object Object Some of the Patriarchs and other holy men who lived in times of the Old Testament did take many Wives as Abraham Jacob c. Answ Answ This doth not prove
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
over their Subjects that is to say any external tempoâ—al or worldly Dominion c. over the bodies goods or outward estate of others but to content themselves with that spiritual power and authority committed to them in respect of the souls and consciences of men which power conâ—isteth in the dispensing of the Word and Sacraments and in the use and exercise of the spiritual discipline of the Church c. 1 Pet. 5. 2 3. Feed the flock of God which is among you taking oversight thereof c. not as being Lords over Gods heritage c. Use Use To condemn the practice of the Pope and of his Popish Clergy usurping a tempoâ—all and externall power and jurisdiction over the Church of God and over the Pastors and Ministers of the Church flat contrary to this prohibition of our Saviour given to his Apostles and in them to all other Ministers of the Ghurch Mark 10. 43 44 45. But whosoever will be great among you shall be your Minister c. July 12. â— 1629. OUr Saviour having dehorted and disswaded his Disciples from the sin of Ambition in seeking after worldly honour and preheminence one above another by the example of the Rulers of the Gentiles who affected such honour and preheminence above others Now on the contrary he exhorteth them to the practice of true humility in submitting themselves as servants one to another and this he presseth upon them by his own example and practice Where 1. Consider the exhortation it self Verse 43 44. 2. The Reason enforcing it or Motive so to submit themselves c. From his own practice Verse 45. Whosoever will be great among you Whosoever desireth to be truly great and honorable or eminent among you viz. in God's accompt and in the accompt and estimation of his true Church shall be your servant Or Let him be your servant as it is Matth. 20. 26. for the future tense of the Indicative is put for the Imperative Mood by an Hebraism as it is oftentimes The meaning is Let him humbly submit himself to do the meanest duty or service to his fellow-Disciples in way of procuring and furthering their good And whosoever will be chief c. The same thing in effect is again pressed in other words by our Saviour to shew the weightiness of the matter and the more to affect and move the Disciples to obey his Admonition or Exhortation shall be servant of all Or Let him be servant of all Note That in these words our Saviour seemeth not-only to exhort his Disciples to the practice of humility towards one another but withall to intimate unto them the nature and quality of their Apostolical Office and Function unto which he had called them and how they ought to carry themselves in execution of it viz. as Ministers and servants unto the Church and People of God in way of procuring the good of others For having before forbidden them to usurp or take upon them any such temporal power and authority as the Magistrates and Rulers of the Gentiles did then exercise over their Subjects Now on the other side he puts them in mind of the nature and quality of that Apostolical Office and Function in the Church unto which he had called them that it was a Ministery and service rather than a dominion or Lordship c. Observ 1 Observ 1. That one good remedy and means to resist and reform any sin or corruption in our selves is to strive to the practice of the contrary grace and vertue c. Observ 2 Observ 2. The only and best way to attain unto true honour and dignity before God and in the accompt of the Church of God is to humble and abase our selves c. Observ 3 Observ 3. How far we ought to submit and humble our selves one towards another or towards others for their good so far as to become servants to them being content to do any duty or service to them though never so mean for the procuring and furthering of their good c. See these three first Observations before Chap. 9. Verse 35. Observ 4 Observ 4. In that our Saviour directs this Exhortation to his 12 Apostles being Ministers of the Church hence gather That of all other Christians especially the Pastors and Ministers of the Church ought to practise true humility in submitting themselves both one towards another and towards all others in the Church of God As they of all others should be farthest from ambitious aspiring to worldly honour as we heard before so they should of all other be foremost in practice of true humility being patterns of it to others as in all other holiness of life 1 Tim. 4. 12. So was Paul Act. 20. 19. he served God with all humility of mind c. and 1 Cor. 9. 19. He made himself servant to all c. 1 Tim. 3. 6. A Bishop or Pastor may not be a Novice in Christianity lest he be puffed up with pride c. which shews that a Minister should be far from pride and on the contrary should be eminent in the grace of humility Observ 5 Observ 5. The nature and quality of that Office and Function to which all Pastors of the Church are called it is a Ministery and Service not an outward Dominion or Lordship They are not called to exercise such a Lordship in the Church or over it but to serve the Church by execution of their Ministerial Office Act. 1. 17. the Office of the Apostles is called a Ministery much more is this true of the Office of all other Pastors of the Church Hence also they are called Ministers 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ c. and 1 Cor. 3. 5. Who is Paul and who is Apollo but Ministers by whom ye believed c. Vse Use See the pride and hypocrisie of the Pope or Bishop of Rome professing himself to be a Pastor of the Church and calling himself Servant of God's servants and yet refusing to carry himself as a true Minister or servant of the Church refusing to do service to the Church by execution of the Ministerial Office of a Pastor in preaching the Word and administring the Sacraments c. And instead hereof usurping an absolute dominion over the Church both in things spiritual and temporal taking upon him to make Laws binding the conscience c. Thus he is in Name and Title a Servant of the Church but indeed and truth carrieth himself as an absolute Lord of the Church exercising a tyrannical power and jurisdiction in and over the same It followeth Verse 45. For even the Son of man c. The reason to move them humbly to submit themselves as servants one to another From his own example and practice who came into the world to this very end not to be ministred unto but to minister c. that is to do service unto others for their good An argument from the greater to the lesse So
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
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