old Garment with strong new Cloath and to put strong new Wine into old Vessels Observ Observ Hence then we learn that it is a matter hurtfull and dangerous unto young and weak Christians to be urged and tyed to the performance of such Religious Duties as are too difficult for them and above their strength as to be tyed or urged to often and much Fasting and afflicting of their bodies by outward Humiliation so also to be tyed to Pray Meditate Hear or read the Word oftner or longer time then either their affections will hold out or their strength of body endure Reas 1 Reas 1. This is a means to discourage such weak Christians and so to hinder their progresse in Christianity Reas 2 Reas 2. It is also a likely means to bring them to perform Religious Duties in Hypocrisy that is so as to rest onely in the outward work done in performance of them Use Use Have respect to the weakness of others and take heed of urging or pressing them to those things which are beyond their power lest by this means we do them much more hurt then good by discouraging them in their Christian course Remember that all Christians are not of like strength but some are weaker in Faith and indued with a smaller measure of Grace then others which must therefore be supported and born withall in Love It was the fault of the Pharisees to bind heavy burthens and grievous to be born and lay them on mens shoulders c. Matth. 23. 4. The like do the Papists at this day in tying those to single life who have not the Gift of continency and in binding those to abstinence from certain meats at certain times who are unfit to abstain from such meats at such times in respect of their health or in respect of the natural constitution of their bodies What is this but to few new Cloath into an old Garment or to put new and strong Wine into old and weak vessells Mark 2. 23 24. And it came to passe that he went through the Corn fields on the Sabbath Day and his Disciples July 25. 1619. began as they went to pluck the Ears of Corn. And the Pharisees said unto him Why do they on the Sabbath-day that which is not lawfull NOW followeth the fifth and last particular History recorded in this Chapter which contains our Saviour Christ's defence of his Disciples against the cavill and exception of the Pharisees made against them for plucking ears of Corn on the Sabbath And this History reacheth from the 23 verse to the end of this chapter In it we have to consider three things 1. The occasion of the Pharisees cavill and exception ver 23. which was twofold 1. The journeying of Christs Disciples through the Corn fields upon the Sabbath day 2. Their plucking of the ears of Corn as they went The second thing is the Cavill of the Pharisees ver 24. in which they do reason and question with our Saviour about the unlawfull fact of his Disciples as they accompted it Why do they on the Sabbath-Day c. The third thing is Our Saviour's answer to their cavill and his defence of his Disciples practice verse 25. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Sabbaths That is upon one of the Sabbath dayes the Plural number for the singular So Mark 1. 21. Luke 6. 1. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some think is a word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it is to be translated The second Sabbath after the first as it is in our English Translation and so they understand it to be meant not of the ordinary Weekly Sabbath but of the last day of one of the three extraordinary yearly Feasts of the Passover Pentecost or Feast of Tabernacles which were to be kept for seven dayes together and of these seven dayes the first and the last were to be kept as solemn Sabbaths See Beza on the place Others think the Word to be compounded rather of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so that it should be Translated The first Sabbath after the Morrow or after the second day meaning the second day of the Passover or the Morrow after the first solemn day of that yearly Feast because by the Law of God Levit. 23. 15. they were from that second day of the Passover to begin their reckoning of all the ordinary Sabbaths following untill the Feast of Pentecost and so they understand that place of Luke to be meant of the first Sabbath which followed immediately after that second day of the Passover So Scaliger upon Eusebius in his Canon Isagogic lib. 3. pag. 217. Also Casaub contra Baron exercit 14. pag. 309. And this seems to me the most probable Opinion Quest Quest Was it lawfull for our Saviour and his Disciples to Travel on the Sabbath Day Answ Answ Though it was unlawfull to travell long journeyes upon worldly businesses on that day yet to travell or go some short way and that for a Religious end and purpose was lawfull Now most likely it is that our Saviour at this time went to some Synagogue to Preach as his Custome was on the Sabbath dayes and that he went not far off his Disciples accompanied him to hear him It was a Sabbath-dayes journey such as is mentioned Act. 1. 12. Mount Olivet was from Jerusalem a Sabbath-dayes journey Some think it was three quarters of a Mile or somewhat more but it cannot be certainly defined how far it was It was no doubt so far as they might conveniently travell on the Sabbath day for some Religious end without hinderance to the sanctifying of the Sabbath Observ Observ Here then we learn That it is lawfull on the sabbath-Sabbath-Day to go a Sabbath-Dayes Journey that is to travel so far as one may conveniently without hinderance to the Duties of the Sabbath that is without spending too much time in travel and without such weariness of mind or body as may make one unfit for the Duties of God's Service yet so as withall this travelling must be for some religious end and purpose as to hear the Word or to receive the Sacraments or to the like end 2 King 4. 23. They used on the Sabbath to travell to the Prophets to be instructed And Acts 16. 13. Paul and his company went out on the Sabbath-Day to a place by a Rivers side where prayer used to be made But this makes nothing at all for defence or excuse of those who are wont to make Journeys on the Sabbath upon worldly businesses nor yet for those that are wont to travell too far on that Day so as to hinder themselves from performing the ordinary Duties of that Day in due manner So much of the first occasion of the Pharisees Cavilling The second follows viz. The Fact of Christ's Disciples in plucking ears of Corn as they went Luke 6. 1. it is said further That they did eat them
then shall they find Satan ready to discourage and hinder them Moses so long as he lived a private life was quiet and free from opposition but so soon as he began to take upon him his publick Calling which was to be the Deliverer of God's People I say so soon as he did but begin this deliverance of God's People in avenging the cause of an Israelite against an Aegyptian presently the Devil so stirred against him that he was fain to fly into the Land of Madian and to live there 40 years The Apostles whilst they lived as private men we read not of any temptations they were troubled with but after when they had lived but a while in their Apostolical Office the Devil desired to winnow them Luke 22. 31. So Paul whilst he lived a Pharisee we read not that he was tempted but soon after his Calling to be an Apostle and when he was exercised in preaching then he was buffeted with the messenger of Satan 2 Cor. 12. 7. So Zach. 3. 1. when Jehoshuah the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him And this every one shall find true in experience if he will but observe it That the Devil will be most busy in tempting and disturbing him when he is about good Duties Is there any day in the week on which we meet with moe incumbrances to trouble and disquiet us than on the Sabbath What is the cause of this but the Devil whose policy it is thus to stir up hinderances to disturb us in the Duties of God's service upon that Day Again What hour of the Day is there in which we find our selves more disquieted and out of temper than at that hour and that time which we use to set apâ—â—t for private prayer This is nothing but a practise of Satan then to molest us and to cast stnmbling blocks in our way when we should be best imployed He knows that at such times we go about that which hinders his Kingdom therefore he labours so to hinder us Vse 1 Use 1. Be not discouraged from good Duties though we meet with many hinderances and disturbances at such times as we go about the performance of them Omit not the Duties because of such impediments as the Devil casteth before thee but break through them all rather than neglect a good Duty which thou shouldst perform as private Prayer Reading Meditation c. Let not all the stumbling blocks which Satan throws in thy way stop or hinder thy proceeding in the constant performance of such Duties but leap over all such blocks rather than be stopped by them in thy good course Know that this is usual with Satan to stir up hinderances when we should go about good Duties therefore look for this and withal be careful before-hand to watch against this policy of the Devil and be wise to prevent it Vse 2 Use 2. See the Folly and Ignorance of such who think all is well and that they are in good case because they feel no such disturbances from Satan no such temptations as others complain of But if it be thus with thee thou hast rather cause to suspect thy self and to be jealous of thy estate thou hast cause to fear thy self to be yet under Satan's power and to be yet holden in his snare at his Will and that thou hast not yet begun to set thy self to God's service for whilst the strong man armed keeps the hold the things that he possesseth are in peace Luke 11. 21. If thou be at peace within thy self in regard of temptations it is an ill sign for it argues thee to be yet in the Devil's service for he fights not against his own subjects or servants which are under his power because he hath them sure enough already but he fights by temptations against such as are gotten out of his service into the service of God that he may bring them again into his own service Presume not then of thy estate that it is good because thou art free from the temptations of Satan It is the greatest temptation not to be tempted Luther No sign of Grace to be without temptations but to strive against them to be humbled for them c. Use 3 Vse 3. This is for the comfort of such who are much molested with Satan's temptations and deeply humbled by them thinking themselves to be out of God's favour and to be none of his Children because they are so much tempted by the Devil whereas here we see the contrary that none are so much tempted as those who are most faithful in God's service which do most good and are imployed in the best Duties such as these because they are greatest enemies to the Devil's Kingdom therefore doth he bend his malice most against them Therefore the best men which have done most good in the Church have most complained of temptations So Paul Rom. 7. So Luther and Bradford So much of the circumstance of time when our Saviour was driven into the Wilderness to be tempted I proceed now to the person that drave our Saviour to be tempted viz. The Spirit Observ 1 Observ 1. In that our Saviour was effectually and strongly moved of the Holy Ghost to go to be tempted and did not go by the motion or will or command of Satan we learn That the temptations of God's Children come to them by the Will and Providence of God they come not to them by Chance or by the Will of Man or by the Will of Satan but by God's own appointment and disposing As Christ could not have been tempted of Satan if the Spirit had not driven and moved him to go to be tempted so the Devil cannot by his temptations molest any of God's Children unless God direct and dispose these temptations unto them by giving power and permission unto Satan to tempt them Reas Reas The Devil's power is limited and restrained by God's power and providence which is above him he is Potestas sub Potestate as St. Austin saies He could not molest the Herd of Swine without leave Mat. 8. much less can he tempt or molest God's Children without God's direction and permission We see this in Job whom the Devil could not touch any further than God gave leave to him 1 Chron. 21. 1. It is said that Satan provoked David to number Israel and yet 2 Sam. 24. 1. it is said also that God moved him to do it This shews that Satan cannot tempt or provoke any to sin further than God permitteth him to do it Use 1 Vse 1. Seeing the temptations of God's Children come unto them by God's special providence and appointment this must teach us not too much to fear such temptations nor to be discouraged by them For we may be sure that he which disposeth them to us will assist us in them and inable us to withstand them so as the Devil shall not have his Will of us The Lord directing
Luke 4. 16. His custom was to go into the Synagogues on the Sabbath dayes So Matth. 5. 1. When he saw a multitude assembled he took occasion to preach to them in the Mount And John 7. 37. in the last and great day of the Feast of Tabernacles he stood and cryed saying If any thirst c. Because there was then a great concourse of People he took occasion to teach them The like wisdom should be in all Ministers of the Word to take the fittest occasions to do good by their Ministery and that both by their publick teaching and also by their private admonitions and exhortations and by comforting the distressed 2 Tim. 4. 2. Preach the Word be instant in Season and out of Season c. not that the Word is at any time out of Season but it seems to be spoken according to the opinion of carnal Men who think it sometimes out of Season but the Apostle's meaning is that Timothy should take all opportunities to preach the Word yea though it be at such times when carnal men think it unseasonable See Acts 20. 20. the example of Paul Now among all other opportunities of time and place Ministers should be especially careful to take the opportunity of the Sabbath day then and there to dispense the Word and Sacraments to their People They are to take occasion of so doing by their Ministery at other times but chiefly on the Lord's Sabbaths when his People are assembled for his publick Worship So did our Saviour here See also for this Luke 12. 42. and Prov. 25. 11. Use Vse To teach the People to be wise also in observing and taking all opportunities of time and place to receive good from their Pastors and Ministers So this People of Capernaum took occasion now offered to hear our Saviour Christ If Ministers must watch Opportunities to do good to their People by publick Teaching by private Instruction Admonition Consolation c. then the Peoples Duty is not to omit any good occasion offred of profiting by the Ministry of their Pastors Act. 10. 33. Cornelius with his Kinsmen and Friends took the opportunity to hear Peter's Sermon So Act. 13. 44. When Paul and Barnabas were to preach almost the whole City of Antioch came together on the Sabbath to hear the Word of God so careful were they to take the Opportunity Observ 2 Observ 2. In that our Saviour taught on the Sabbath we may gather That Preaching and Hearing of the Word is one principal part of the publick service of God to be performed on the Sabbath Thus it was upon the Jews Sabbath as may appear 2 King 4. 23. and Act. 15. 21. Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day The meaning is that the books of Moses were read on the Sabbath dayes and being read they were also interpreted and applied to the People by Preaching So Act. 13. 15. After the reading of the Law and the Prophets the Rulers of the Synagogue sent unto the Apostles saying If ye have any Word of Exhortation for the People say on And hence is it that our Saviour himself usually preached on the Sabbath dayes to the People as we see Luke 4. 16. c. So afterward when the Sabbath day was changed to the first day of the week which is our Christian Sabbath or Lord's Day the Apostles used to preach the Word on this day as is plain by Paul's practise Act. 20. And this custom of Preaching and Hearing the Word on the Lord's Day continued in the Primitive Church that followed next after the Apostles times as Justin Martyr who lived near unto those times testifieth In Apologia majori Use Vse See then that the Sabbath day is not rightly sanctified if the Word be not ordinarily preached and heard on that day It is one principal exercise wherein the Lord's day is to be spent which must move all Ministers on the one side not to omit this duty on the Sabbath nor to let this day pass without some publick Instruction given to the People and on the other side it must stir up the People diligently to repair to the Hearing of the Word on the Lord's day not contenting themselves to spend the day without hearing the Word in publick unless unavoidable necessity hinder If therefore they cannot have the Word preached in the places where they live they should seek further to those places where it is preached See Amos 8. 12. Straightway he entred c. Observ Good duties ought to be readily and cheerfully performed and this readiness must be shewed by speedy performance without delayes See for this Point Joh. 4. 34. 1 Pet. 5. 2. Jam. 1. 19. Rom. 12. 8. Psal 110. 3. Psal 119. 60. Use Reproveth such as must be haled to good duties c. Use It followeth Ver. 22. And they were astonyed c. Here is set down the effect which our Saviour's preaching wrought in the Hearers they were astonied at it that is stricken with fear and amazement for so the word in the Original signifieth which shews that they were exceedingly affected and moved with his Preaching in regard of the excellent and powerful manner of it whereof we shall hear afterward Observ 1 Observ 1. Here we see that although our Saviour lived in a low and mean estate on earth yet even in that state of his Humilitation he was a Person of wonderful Power and Majesty able with the words of his mouth and by his Doctrine to strike his Hearers with fear and amazement Hence is that speech of the Officers that were sent to take Him and yet had no power to do it Joh. 7. 46. Never man spake as this man And another time when a Band of men came to apprehend Him as soon as He did but tell them I am He they went backward and fell to the ground Joh. 18. 6. Therefore Luke 24. 19. He is said to have been mighty in word and deed Vse Vse How much greater Power and Majesty shall Christ shew forth at his second coming in Glory when he shall come in the Clouds accompained with thousands of Angels If his Voice were so powerful on earth when he was in so low and mean estate how fearful shall that Voice and Sentence be which at the last day he shall pass against the Reprobate Even so terrible shall it be that they shall call to the mountains to fall on them and to cover them from the wrath of Christ Let this consideration move us now to be obedient to the Voice of Christ in the Ministry of his Word least we be compelled hereafter to be subject to that terrible Voice of his Go ye cursed into everlasting fire Observ 2 Observ 2. In that they were astonied this argueth some fear and reverence wrought in them toward our Saviour Christ and his Doctrine that they were much affected with it for the time and yet it doth not prove that they
Miracles wrought together by our Saviour before the Door of Peter's House where now he was In the words consider four things 1. The time when these Miracles were wrought At even when the Sun did set 2. The occasion of working so many Miracles The Peoples bringing unto Christ all that were diseased and possessed with Devils Ver. 32. 3. The witnesses of these Miracles in whose presence they were wrought viz. All the People of the City gathered together before the Door of the House Ver. 33. 4. The Miracles themselves Ver. 34. Which were of two sorts 1. Healing of many that were Diseased 2. Casting out many Devils which latter sort is amplyfied by one Circumstance touching the manner of casting them out viz. That he did so cast them out as that he suffered them not to confesse him of which we heard before Ver. 25. where I shewed the reasons why our Saviour would not have the Devils confess him At Even when the Sun did set Quest Why did they not bring their sick and those that were possessed unto Christ in the Day-time but deferred it till the Evening Answ 1. Some think it was because our Saviour spent the whole Day in teaching both publickly in the Synagogue and privately in the House of Peter Therefore the People could not have opportunity to present unto him so many sick persons untill the Evening after he had done Teaching 2. Others think that because it was the Sabbath day therefore they did forbear to bring their sick and such as were possessed untill the Evening because the Jewish Sabbath ended at Even and the Jews in our Saviour's time had this erroneous conceipt of the Sabbath that it was not lawfull to have the sick cured on that Day See Mark 3. 2. Therefore they would not bring any to Christ to be cured till the Sabbath was ended lest they should break the Sabbath And this is most likely to have bin the reason of their forbearance to bring them till the Evening And herein their superstitious conceipt of the Sabbath is to be blamed in that they thought it unlawful to do works of Mercy on that Day contrary to the expresse Doctrine of our Saviour Matth. 12. yet their care in 〈…〉 â—he Sabbath and not to profane it is commendable and to be imitated of us Quest. They brought to him all that were possessed c. Quest. Why do we read o◠〈…〉 possessed with Devils in our Saviour Christ's time whereas in these times there are but few in comparison Answ 1 Answ 1. It is likely that Satan perceiving the Messiah to be come in the Flesh who should destroy his Kingdom therefore about this time of Christ's coming did rage the more and shew the more malice against Mankind as knowing that the end of Christ's coming into the World was to destroy his Kingdom Vide Winkelman in locum 2. This also came to passe by the speciall providence of God permitting Satan at that time to possesse so many that so our Saviour Christ might have occasion to manifest his Divine Power by casting out so many Devils and withall that by such Miracles he might win Authority and Credit to his Doctrine And all the City was gathered together c. The great fame of Christ's former Miracles being spread abroad throughout the City of Capernaum moved such a multitude of People even the whole City to flock together before the Door And of this People a great number no doubt came either to be cured or to bring others to be cured by our Saviour and others came to be Beholders of his great Miracles and some to hear his Doctrine And he healed many c. Matth. 8. 16. It is said He healed all that were sick He put back none that were brought to be cured which shewed his wonderfull readinesse to shew mercy and to do good to all sorts that were in bodily misery He might have made excuses for putting back some as that it was now near Night and therefore an unseasonable time to bring so many to him or that some of their Diseases were Noysome or Infectious or that he was now wearied in body with Preaching that Day c. But he maketh no such excuses to send away any uncured but readily shewed mercy to all So much in way of clearing the sense of these three Verses Now because some of those Instructions which arise from these Verses have bin allready observed in handling the former Miracle Therefore here I will passe them over and briefly speak of such onely as have not bin before touched Observ 1 Observ 1. Whereas this People upon an erroneous conceipt that it was unlawfull to cure the sick upon the Sabbath did forbear the bringing of them to Christ on that day till the Evening lest they should profane the Sabbath this may teach us to be carefull of not profaning the Sabbath by doing needlesse works upon it If they upon a false ground did forbear a necessary Duty namely the helping of the Sick upon the Sabbath lest they should as they thought profane the Day much more ought we to forbear needlesse works upon it namely such works of our Callings as may well enough be deferred till another time and much more all vain sports and recreations See Psal 58. 19. The care of this People to keep the Sabbath and not to profane it though it were grounded upon an erroneous opinion of the Sabbath may serve to condemn the great carelesness and profanesse of many amongst us who are able so apt to take unlawful liberty on that Day Observ 2 Observ 2. See the forwardness of these Capernaites to come to Christ and to bring so many sick Folks and such as were Possessed to the end that they might be cured in their Bodies Yet there is no mention of any that came to him or brought others to be cured in Soul of their sins neither did they so flock to hear him Preach in the Synagogue as they did to Peter's House to have their sick healed This shews what is our disposition by nature viz. To preferr Temporall and Earthly Blessings before Spirituall and Heavenly and more to seek after the good of the Body then of the Soul So did those that followed our Saviour for the loaves c. Joh. 6. 26. whom therefore he reproveth This is a most preposterous and contrary course to be so forward in seeking those which concern the Body and neglecting such as concern the Soul Yet thus we are apt to do by nature even to mind Earthly things more then Spirituall and Heavenly Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh So we do all naturally of our selves till we have our hearts renewed and changed by God's Spirit to affect Heavenly things chiefly Let us here take notice of the depravedness of our nature in this particular and be humbled for it and strive against it And let us on the contrary seek Spirituall Blessings before Temporall and
company Besides every one hath some speciall and personall wants to commend to God and personall Blessings to give thanks for which cannot so conveniently be expressed in publick or Family-prayer as they may and ought to be by the persons themselves praying alone Observ 3 Observ 3. Further from the Circumstance of time observe here That the Morning is one speciall fit time for prayer Therefore our Saviour made choyce of it So David Psal 5. 3. In the Morning will I direct my Prayer to thee and will look up and elsewhere in the Psalms as Psal 88. 13. Reas 1 Reas 1. Then our minds are usually most free from worldly cares and thoughts which would distract us in prayer Reas 2 Reas 2. Then we have special occasion both to give thanks unto God for his protection of us in the night past and for the Rest we have enjoyed through his mercy and also to crave the continuance of his protection and mercy to us together with his Blessing upon us in our Callings the Day following Vse Vse Admonition to us in any wise not to omit this opportunity of the Morning for prayer The Morning is a precious time and most fit to be spent in the best Duties 〈…〉 Exhorts first to wash our Souls by prayer in the Morning before we 〈…〉 Observ 4 Observ 4. From the 〈…〉 our Saviour went to pray in that it was a solitary Place we learn That private Places are most fit and expedient for private Prayers made by single persons alone Our Saviour used often to pray in such solitary Places as Luke 5. 16. He withdrew himself into the Wilderness c. See Mark 6. 46. So Peter Acts 10. 9. See also for proof of this Matth. 6. 6. When thou prayest enter into thy Closet c. Reasons of this 1. In such places we are most free from outward occasions of distraction 2. Then also we may most freely and safely lay open our particular personall necessities to the Lord. 3. In such places also this Duty may be performed without shew or suspition of Hypocrisie Object Object 1 Tim. 2. 8. Pray every where c. Answ Answ Though God's presence be not tyed to any place neither is any Place more holy of it self then another or more fit for Prayer yet in respect of our selves it is needfull to make choyce of such Places as are fittest for private Prayer Use Use This shews how unfit that custom of some is who use to pray by themselves in the midst of the Church and Publick Congregation and that sometimes in the time of the Publick Exercises Such must know that the Church being a Publick Place appointed for Publick Prayer and other Publick Worship is not so fit for Private Devotion It seems to carry a shew of Vain-glory and Hypocrisie Besides if it be used in the time of the Publick Exercises it is much more unfit and offensive This is a separating of our Selves from the rest of the Congregation and a preferring of our Private Devotion before the Publick Worship of God Object Object Luke 2. 37. Anna the Prophetesse Fasted and Prayed in the Temple Night and Day Answ Answ That was because then God had tyed his presence in speciall manner to the Temple 2 Chron. 7. 15. but now it is not so God doth not now any longer tye his presence or worship to any particular place Hitherto of the Time and Place when and where our Saviour prayed Now to speak of the Duty it self which he performed viz. That he prayed Being now to go over the rest of the Towns or Villages of Galilee and in them to Preach and work Miracles the first betook himself to Prayer for the better preparing of himself thereunto Doctr. Doctr. Hence we may learn That prayer should be used as a preparative to those Duties which we enterprise in our Callings especially to such as are weighty If our Saviour Christ prepared himself by prayer unto the weighty Duties of his Calling much more have we need to do it Psal 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to passe Col. 3. 17. Whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus c. That is with invocation of the Name of God through Christ Abraham's Servant being to go to choose a Wife for his Master's Son Isaac did not undertake the Journey without Prayer Gen. 24. 12. Jehosaphat being to go out against the great Army of the Moabits and Ammonits first prayed to the Lord 2 Chron. 20. So Asa being to fight against the Ethiopians 2 Chron. 14. 11. cryed unto the Lord c. Our Saviour Christ being to choose his twelve Apostles and to appoint them to publish the Gospel spent the Night before in prayer Luke 6. 12. So also he prepared himself to his Passion by prayer Matth. 26. So should we use prayer before all weighty Duties and especially before Religious Duties c. Reas 1 Reas 1. There is no power in us to perform any thing which we enterprise without God Jer. 10. 23. The way of Man is not in himself c. Reas 2 Reas 2. By prayer we procure a Blessing from God upon those Duties which we take in hand as also good successe in them Use 1 Use 1. To reprove the rash presumption of those who use to rush upon the Duties of their Callings and those very weighty sometimes without any preparation by prayer they seek not to God for his assistance nor crave his blessing upon their endeavours that they may prosper in them Others adventure rashly upon Religious Duties as hearing the Word receiving the Sacrament sanctification of the Sabbath without any preparation by prayer No marvel if the former sort be punished with ill successe in their worldly businesses seeing they go about them without commending the successe to God and no marvel if the latter sort reap no Fruit nor find any sound comfort in the performance of Religious Duties seeing they undertake them without preparation by prayer Use 2 Use 2. Remember in all Duties of our generall and particular Callings especially such as are most weighty to seek unto God by prayer for his blessing and assistance and for good successe in them before we take them in hand Forget not daily to go unto God by prayer for his blessing and assistance in the Duties of our Callings in our business journyes c. else look not to prosper in them Above all remember on the Morning of the Sabbath to prepare our selves by prayer to the Religious Duties of that Day else look not to find Fruit or Comfort by them Mark 1. 36 c. And Simon and they that were with him followed after him c. Jan. 14. 1618. OF the first preparative that went before Christ's Preaching in the lesser Towns of Galilee we have spoken namely his sequestring himself to private prayer Now in these three Verses are set down two other
That is Instituted and ordained of God So Psal 118. 24. This is the day which the Lord hath made c. For man That is for the good benefit and profit of mankind And not man for the Sabbath The externall keeping of the Sabbath is not the main or chief end of Mans Creation Object Object Man was created to Worship and serve God and to this end serveth the Sabbath therefore it may seem that man was created to keep the Sabbath Answ Answ We must put difference between the substance of Gods Worship and between the Circumstances of it which are but helps and furtherances to it as the time the place the manner c. If we speak of the substance of Gods Worship it is true That it is one main end of Mans Creation but if we speak of the Circumstances of it they are not properly the end of mans Creation but onely accidentally and so far as they are helps and furtherances to his Worship and Service Now the Sabbath is but a Circumstance of Gods Worship and therefore in that respect it is truly said not to be the end of Mans Creation This for the meaning Doct. 1 Doctr. 1. The first and main point of Doctrine here taught us is this That one main end of the first Institution of the Sabbath day is the good and benefit of man that man might reap good by keeping it There are two main ends of Instituting the Sabbath The first in respect of God and that is his own Glory which he aimed at in the first place in ordaining that day The second is in respect of man and that is mans good and benefit and this is the main end next unto his own Glory which the Lord aimed at in the Institution of the Sabbath Therefore Gen. 2. 3. and Exod. 20. 11. he blessed the Sabbath day that is he ordained it as a means to procure and bring a blessing on the Heads of those that Conscionably keep it which shews that God aimed at the good of man in ordaining the Sabbath For the further clearing of this point we must know that the Sabbath was Instituted of God for a twofold good of man 1. For his Spirituall good and benefit That by the Religious exercises of that day as hearing the Word receiving the Sacrament Prayer c. Man's Soul might be builded up in saving Knowledg Faith and other Spiritual Graces and so by this means the Salvation of man might be furthered therefore God hath appointed on that day many sorts of spirituall Duties some publick some private as Hearing Reading Praying Meditation c. all which tend to this end to the furtherance of the Soul in Grace and consequently to further the Salvation of those that Conscionably perform those Duties 2. The Sabbath is ordained for the Temporall good of mans body and outward Estate and that in two respects 1. That so men might have some time wherein to rest from the bodily labours of their particular Callings for this is for the good of mans body it tends to the maintenance of the strength and health of it when it hath some respite from labour upon one day in seven whereas without this rest mens bodies could not continue long in health and strength but must needs be wasted and worn out with overmuch labour Deut. 5. 14. The seventh day is the Sabbath c. In it thou shalt not do any Work thou nor thy Son c. that thy Man-servant and Maid-servant may rest as well as thou 2. The Sabbath was Instituted for the Temporal good of Man in a further respect Namely that by the conscionable keeping of it the blessing of God may be procured upon mans body goods and outward Estate Therefore Temporal prosperity is often promised in Scripture to such as keep the Sabbath Esay 58. 13. If thou call the Sabbath a delight c. I will cause thee to ride upon the High places of the Earth and feed thee with the Heritage of Jacob thy Father c. Jer. 17. 24. If ye bring no burden on the Sabbath day but hallow the Sabbath c. then shall there enter into the Gates of this City Kings and Princes sitting on the Throne of David c. and this City shall remain for ever Use 1 Use 1. See the exceeding goodnesse and love of God unto mankind in that he aimed at our good as well as at his own Glory in Instituting the Sabbath He hath made it for us as well as for himself He hath appointed the Sanctifying of it to be a means of good to us aswell as of Glory to himself This magnifieth his Love and goodnesse towards us in that he doth tender our good and happiness next unto his own Glory in Instituting the Sabbath And not onely in this but in all other his speciall Ordinances God hath respected our good together with his own Glory and he hath appointed them aswell for our good as for his Glory So in ordaining the Ministry of the Word and Sacraments he hath respected the good and Salvation of Men Ephes 4. 11. He hath given Pastors and Teachers for the perfecting of the Saints and for the Edifying of the body of Christ So he hath appointed civill Magistracy and the Authority of Kings and other Governours of the Common-Wealth for the good of Mankind Rom. 13. 4. The Magistrate is the Minister of God to us for good See also 1 Tim. 2. 2. So God hath ordained the state of Marriage for the good of Man Gen. 2. 18. It is not good that man should be alone I will make him a help c. In a word God hath made and ordained all Creatures for the good of Man that they should be usefull and profitable to him yea the very Angells themselves the most excellent of all Creatures are appointed of God for the good of man Hebr. 1. ult All Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Here then we may well break out into that Speech of David admiring Gods goodness towards us Psal 8. What is man that thou art mindfull of him c. Let us stir up our selves to true and unfeigned thankfulness to God for his unspeakable kindness to us respecting not onely his own Glory but our good and happiness and Salvation in all his Ordinances and Creatures And let it move us to shew our love to him again by our Conscionable care of serving him and of yielding all Obedience to his Will Use 2 Use 2. See by this what great cause we have to make conscience of sanctifying the Lord's Sabbath duly seeing the sanctifying of it is ordained of God for our good both Spirituall and Temporall Therefore as we respect our own good the good of our Souls and Bodies and of our outward estate as we desire the Blessing of God upon all these and as we desire in all these to thrive and prosper so let us conscionably keep the Sabbath Day Holy If the
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our sabbath-Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
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
was appointed of God the Father Quest Quest Why doth not our Saviour bid him tell them plainly that Himself was that God who had done these things for him Answ Answ This people being yet very rude and ignorant and such as were never instructed in the Doctrine of Christ's God-head therefore our Saviour thought them not fit to have this high point of Doctrine taught them suddenly and at the first but by degrees afterwards when fitter opportunity should serve He would first have them taught easier points and afterwards this higher point of Doctrine He would first have them taught that he was a speciall Messenger and Minister sent from God and then by degrees afterwards to learn that he was the Son of God himself So much in way of clearing the sense of the words Would not suffer him c. Observ In that our Saviour would rather have him go publish the Miracle to his friends than to follow him at this time because the former of these duties was most necessary at this time hence gather That when the question is of two good duties which should be performed if they cannot both be done at the same time we must omit that which is less necessary and do that which is more necessary and weighty and which maketh most for the glory of God Luke 9. 59. when our Saviour bade one Follow him and he desired first to go bury his father here were two good duties to be done One was to follow Christ to preach the Gospel The other to go bury his Father but because the following of Christ was the most necessary and weighty therefore our Saviour bids him Let burial of the dead alone and go preach the Kingdom of God So when our Saviour called Andrew and Peter James and John to be his Disciples when he found them busie in fishing and mending nets here were two good duties needful to be done one was to follow Christ the other to follow their ordinary Calling of fishing But the former being at that time most necessary therefore they did that and omitted the other as we heard Chap. 1. So must we do in like cases when two good duties are needful to be done if both cannot be done at the same time we must do that which is most necessary at that time and omit the other For example if at that hour and time of the day which we should set apart for private prayer some other duty of our particular Calling do offer it self to be performed if it be not a work of extraordinary and present necessity to be done we ought in this case to omit it and to perform the other duty of prayer being more weighty and necessary remembring that Precept of our Saviour Matth. 6. 33. Seek first the Kingdom of God and his righteousness So upon the Sabbath when we should serve God by Religious Duties publike and private if the same day there fall out some business or work of our ordinary Calling needful to be done yet if it be not a work of present necessity but such as may well enough be let alone till the next day we are in this case rather to omit it and to perform those Religious Duties of the Sabbath which are more necessary Again if at the same time there be occasion offered to perform two several Religious duties the one publike the other private we ought in this case to perform the publike duty as most necessary omitting the private as less necessary at that time Which reproveth the practise of those who stay at home to read or pray privately when they should be present in the Church to pray and hear the Word in the publike Congregation such also who coming into the Congregation after that the publike Exercises are begun do betake themselves to private prayer alone by themselves when they should joyn with the rest in publike Duties It followeth in the words Go home to thy friends and shew them c. Observ In that our Saviour bids him acquaint his friends at home with the Miracle that so he might move and perswade them by this means to believe in Christ We learn this That as we should be careful and ready to further the spiritual good and salvation of others so especially of those that are most near and dear to us and to whom we are in speciall manner bound as those of our Families and our kindred and special acquaintance Joh. 1. 41. Andrew having found Christ brought his brother Peter to him Act. 10. 24. Cornelius waiting for Peter to come and preach in his house had called together his kinsmen and near friends to hear him Gen. 18. 19. The Lord himself commends Abraham for commanding his children and his houshold to keep the way of the Lord. Use Use To reprove such as are negligent and careless of furthering those in the way of salvation whom they ought chiefly to help forward in that way as their near friends kindred and those of their own family as their Wives Children Servants c. They are not carefull to instruct and teach them in the way and means of salvation out of the Word of God not careful to exhort and stir them up to good duties nor to admonish them in due manner for their good when they offend and do amiss but leave them to themselves to take care for their own souls But if he be worse than an Infidell that doth not take care and provide for his own and those of his family in temporal things of this life how great is the sin of those that are careless of the spiritual good and salvation of their nearest friends and of their family What then shall become of those that hinder the salvation of their friends c So much of the persons to whom he should publish the matter Now followeth the matter it self which he should shew them 1. What great things the Lord had done to him namely in delivering him from the misery in which he was before 2. That he had shewed mercy on him Observ 1 Observ 1. We should acquaint others with the great mercies and favours of God which he hath bestowed on us we should take occasion to shew to others what great things the Lord hath done for us what blessings he hath bestowed on us in our souls and bodies and what evils and miseries he hath delivered us from Thus David Psal 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul And this was commendable in that blind man whom our Saviour miraculously cured Joh. 9. that he did publish unto others the great benefits bestowed on him as appeareth Verse 11. So should we as occasion is offered make known to others the great mercies which God hath shewed us Reas 1 Reasons 1. This is a speciall means of testifying our thankfulness unto God for such mercies and blessings and to stirr up others and our selves to glorifie and praise him for the same
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ— a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ— with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
our Saviour's constant custom to teach the people on all occasions as here we see and Luke 4. 16. He came to Nazareth and as his custome was went into the Synagogue on the Sabbath day and stood up for to read c. So Paul at Thessalonica as his manner was went into a Synagogue of the Jews and three Sabbath dayes reasoned with them out of the Scriptures c. Act. 17. 2. So should it be the ordinary and constant custom of all faithful Ministers to be exercised in preaching the Word and other Ministerial duties as occasion is offered that it may not only be said of them that they teach their people now and then but that it is their constant custom so to do c. So likewise should it be with all other Christians in the duties both of their general and particular Callings that is in practice of all good duties which the Lord requireth of them in their several places as in duties of Prayer hearing the Word reading the Scriptures governing their Families religiously c. they are not only to do these and the like duties now and then at some special times but ordinarily and constantly to be exercised in them c. that it may be said of them That it is their usual custom to pray read caâ—echise their Families c. and to walk conscionably in their particular Callings 1 Tim. 4. 7. Exercise thy self unto godliness that is inure and accustome thy self ordinarily and daily to the practice of religious duties c. Vse Use For reproof of such as are not constant in the duties of their general or particular Callings Touching duties of general Calling prayer reading c. many neglect them altogether or else perform them now and then onely by fits and starts at some special times when they are in a good vein but keep no constant or settled course therein it is not their ordinary custom and practice to be exercised in Religious duties of prayer reading and hearing of the Word sanctification of the Sabbath in publike and private c. but it is rather an extraordinary matter with them to perform these duties so that when they do perform them it cannot be said of them that they do such and such Christian duties as they are wont to do or according â—o their custom but rather contrary to their custom or more than they use to do c. Others there be who are as inconstant and unsettled in the duties of their particular Callings either neglecting them altogether and living idly and unprofitably in their places or else taking liberty to neglect or omit them when they list and to spend a great part of their pretious time in idle courses in following the vanities of the world or carnal delights and pleasures of this life c. Mark 10. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his Wife c. Jaâ—â— 27. 1627. OF the Antecedents or Occasions making way to the Disputation between our Saviour and the Phariâ—ees touching Divorce we heard Verse 1. Now followeth the Disputation it self from Verse 2. to the 10th Which consists of 4. Parts 1. The question moved by them unto him touching this matter Whether lawful for a man to put away his Wife c. 2. His first brief answer to that question by propounding another to them Verse 3. 3. Their Reply unto this answer of our Saviour Verse 4. 4. Our Saviour's second and more full and large answer and resolution of the matter questioned Vers 5 6 7 8 9. Of the first Consider 1. The persons that came and moved this Question The Pharisees 2. The Question it self 3. The end for which they propounded it to our Saviour which was to tempt him The Pharisees came to him This word Pharisee as ye have been often taught is the name of a speciall Sect amongst the Jews in our Saviour's time who professed great knowledg in the Scriptures and extraordinary strictness in outward holiness of life c. See before Chap. 2. 24. Chap. 7. 1. Many of them were publick Teachers Matth. 22. 2. They came to him What moved them now to come and to propound this Question to our Saviour by way of tempting him is not expressed but it is most likely it was their envy against Christ for that they saw the people flock so unto him and that he taught them so often and wrought so many Miracles whereby his Name grew greater and greater and their credit was diminished Therefore they take this time when he was teaching the people to come with this tempting question thereby to entrap or enâ—â—are him or to confound and disgrace him if it might be before all the people So they would neither hear and â—mbrace Christ's doctrine themselves nor suffer others neither enter into the Kingdom of God nor permit others c. Matth. 23. 13. Observ 1 Observ 1. In that when as the common people flocked unto Christ to hear and learn of him these Pharisees came to tempt him by this question hence observe That oftentimes the common and meaner sort of people are more forward to imbrace the Gospel and to profit by the Ministery of it than men of greater and higher place and account in the world Matth. 11. 5. it is said the poor had the Gospel preached to them because they were most forward to hear and receive it See Joh. 7. 48. 1 Cor. 1. 26. Not many wise men after â—he flesh not many mighty not many noble are called But God hath chosen the foolish things to confound the wise â—â—e weak to confound the mighty base things and despised c. See Luke 7. 29. Reas 1 Reas 1. God doth give his Grace freely and without respect of persons and therefore as soon yea oftentimes sooner to the poor and meaner sort than to great ones Jam. 2. 5. Reas 2 Reas 2. The meaner sort have not so many nor so great and dangerous impediments to hinder them from imbracing the Gospell as the great ones have For outward honour dignity and worldly greatness is a dangerous snare and stumbling block to hinder men in the wayes of God if it be not sanctified unto them Reas 3 Reas 3. The meaner sort are not so full of worldly Wisdome and Policy and so not so apt to cavil and object against the truth and simplicity of the Gospell as greater men are apt to do Use 1 Use 1. This may comfort Ministers of the Word if at any time they see that their Ministry is contemned or little regarded by men of greatest place Calling Dignity c. and that few or none do profit by it or shew zeal and forwardness in imbracing their Doctrine besides the poorer and meaner sort This is no new or strange thing but such as hath and doth usually and for the most part come to pass Therefore a Faithfull Minister when he sees it to be so that his Ministry doth good onely
to use Wine for his Stomach's sake c. 1 Tim. 5. 23. And in the sixth Commandment the Lord in forbidding us to hurt or take away our own or others lives doth on the 〈◊〉 enjoyn us to use all good means for the preserving of life Use Vse To reprove those who in sickness of body are negligent and careless of good means for their health as good Diet and Physick Some ignorant People use to say in sickness that God shall be their Physitian and under colour of this they are careless in using the means Such must know that although it is true that God is the best Physitian because he onely who sendeth sickness can take it away yet He doth this ordinarily by means which means he will therefore have us carefully to use So much of his coming to Christ Now to speak of his Prayer or Petition made to Christ First to clear the sense of the words Beseeching him or entreating or praying Him to cure him if it were his Will for this is that he prayed for as the words following do manifestly shew Object Kneeling to him Object St. Luke saith He fell on his face Luke 5. Answ Answ It is likely therefore that first he kneeled to him and then also fell on his face before him Now some think he used these gestures onely in way of civil honour and reverence to Christ as to one whom he took for some great Prophet of God But it is rather thought that he used these gestures in way of religious honour and reverence to our Saviour as to one whom he believed to be more than a meer man therefore St. Matthew saith He worshipped Him Matth. 8. 2. And the words following shew that he attributed a divine power to Christ that he was able of himself to cure diseases miraculously If thou wilt thou canst c. These words have the force of an earnest Prayer for although he doth not directly intreat Him to cure him yet by acknowledging that he had power if he would to cleanse him he doth secretly imply his earnest desire to be cleansed Further we must note that when he saith If thou wilt c. he doth not thereby imply that he doubted of Christ's goodness and mercy toward him but he rather shews the strength of his Faith and that by two things 1. By acknowledging Christ's power to cure him 2. By submitting himself to his Will touching the cure it self as one that desired it no further than Christ should be willing to grant it Now I come to the Instructions Observ 1 Observ 1. First In that this Leper being afflicted with this Disease in his body sought to Christ by Prayer to be cured we may gather that in all Afflictions we should seek unto God by Prayer This is our best Remedy Jam. 5. 13. Is any afflicted Let him pray Psal 50. 15. Call upon me in the day of trouble c. Prov. 18. 10. The Name of the Lord is a strong Tower c. As in time of danger men fly to some strong-hold so should we to God by Prayer in all distresses This is true 1. Of outward Afflictions Hezekiah being in sickness sought to God by Prayer So David Psal 32. So the Israelites suffring hunger and thirst in the Wilderness Psal 107. So Jeremy being in the dungeon Lam. 3. 55. and Jonah in the Whale's belly 2. In inward distress of Conscience through the sense of sin use Prayer as out Remedy Thus David Psal 51. So Paul 2 Cor. 12. 8. Reas 1 Reas 1. To seek God by prayer is the onely way to find help ease and deliverance in any trouble Reas 2 Reas 2. It is the onely way to calm and quiet the heart and to keep it from being too much disturbed or unsetteled with vain fears or distracting cares Use 1 Vse 1. This condemns the practise of those that take wrong courses in their troubles to find ease and deliverance thus in outward afflictions as Sicknesse and the like carnall men in stead of praying fall to murmuring or impatient behaviour yea sometimes they break out into swearing and cursing to shew their rage A most fearfull thing See for this Revel 16. Ver. 9 21. When the Angels powred out the Vials of God's Judgments upon the Wicked they blasphemed the Name of God but repented not to give Him Glory Others in time of Sicknesse or other outward Crosses seek help from Wizzards or Witches So leaving God they seek to the Devil as Saul in his Distresse sought help from the Witch of Endor So in inward troubles of Conscience through the feeling of Sin some in stead of prayer betake themselves to merry-company or recreations to put it away But this is the way to increase this trouble and not to asswage it Vse 2 Vse 2. See what to do in every trouble outward or inward seek unto God by prayer do this in all afflictions outward or inward Prayer is the best remedy in them all this will help when nothing else will help use it therefore Art thou in bodily Sickness pain or under any other outward Crosse sit not still grieving and disquieting thy self in vain this will not help but hurt rather The onely way is to go pray unto God now He calls thee to it in speciall manner let this be thy first remedy turn to him that smiteth thee turn to him I say by prayer in humble manner acknowledging thy Sins craving pardon for them and patience and a holy use of thy Crosse and deliverance in God's good time The more heavy the Lord's hand is upon thee the more earnest be thou with Him in suing to Him for ease comfort and deliverance The more sharply he Chastiseth thee cleave the closer to him by Faith in prayer our afflictions should stir us up to prayer If we have bin negligent of it in prosperity yet in the evil day when God layes his hand on us we must not be slack in this Duty See Esay 26. 16. In trouble have they visited thee c. and Chap. 17. 7. At that Day shall a man look to his Maker c. And as we must use prayer as our onely remedy in outward troubles so also and much more in inward troubles of conscience for sin the way to find ease and comfort is by powring out our Souls to God in prayer Do therefore in this case as David did lay open thy sins to God in prayer and sue to him earnestly for the pardon of them and for the comfortable feeling of His love in Christ c. So much of this That the Leper sought to Christ by prayer for the curing of his Disease Now in the next place I come to speak of the reverent Gesture which he used kneeling unto Christ which he did 1. In way of Religious Adoration and reverence toward the person of Christ 2. In token of true humility thereby professing his unworthiness to receive this blessing from Christ which he craved Mark 1. 40. And there
Eccles 5. 1. Be near or ready to hear and of the Apostle St. James 1. 19. Be swift to hear But in that many of them came out of curiosity to see and hear strange things or else to have their Diseases cured more then out of love to Christ's Doctrine this was their great fault which we must take heed of See then That we come not to the publick exercises of hearing the word of prayer receiving the Sacrament c. for sinister ends as out of curiosity to hear or see Novelties or for fashion or custom because we would be counted Professors but come to these exercises of Religion with desire of glorifying God by our conscionable obedience to these his Ordinances and our true love to them with an unfained desire to profit by them Finis Primi Capitis CHAP. II. Mark 2. 1 2. And again he entred into Capernaum after some Dayes and it was noised that he was in the House And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the Door and he Preached the Word unto them HAving finished the former Chapter Now I proceed to the handling of this second Chapter April 4. 1619. in which the Evangelist goeth on in setting down the History of our Saviour Christ's Life and Doings And in this Chapter we have five particular Histories recorded by St. Mark touching our Saviour Christ 1. His Preaching in a House at Capernaum Ver. 1 2. 2. His curing of one that was sick of the Palsie from the 3. Ver. to the 13. 3. His calling of Levi the Publican to be his Disciple or Follower Ver. 13 14 c. unto the 18. 4. A Conference held between Christ and the Disciples of John Baptist and of the Pharisees concerning Fasting From the 18. Ver. to the 23. 5. Lastly Our Saviour Christ's Apology or Defence of the Fact of his Disciples in plucking eares of Corn on the Sabbath against the cavil of the Pharisees From the 23. Ver. to the end of the Chapter Touching the first thing in this Chapter namely Christ's preaching in the House at Capernaum The Evangelist setteth down three things The first thing is Certain Preparatives which made way unto his Preaching As 1. His return into the City of Capernaum after some Dayes 2. The Fame or Report that went of his being in the House The second thing is The occasion of his Preaching which was the great Concourse of the People unto him into the House and before the Door of it so as there was no room c. The third thing is The Preaching it Self He entred into Capernaum after some Daies In the former Chapter Ver. 35. we heard that our Saviour went out of Capernaum that he might go and Preach in other Towns of Galilee Now the Evangelist sheweth that after he had spent some time how much or little is uncertain in going over those other parts of Galilee he now returned again to this City Capernaum being the chief Town in Galilee where our Saviour was more conversant then in any other Town in that Country and where he is also said to have had his Dwelling Matth. 4. 13. Therefore also Matth. 17. ult He paid Tribute as a Citizen c. And no doubt he was the more conversant in this City because it being a 〈◊〉 Place and a Town of great Trading and Resort by reason it stood near the Sea of 〈◊〉 he was likely to do the more good there by his Preaching and Miracles And it was noised Or Reported that He was in the House that is in the House where he had his Dwelling which is likely to have been a hired House and not his own because himself saith else-where That He had not where to lay his Head Matth. 8. 20. Though he came privately and secretly to this House yet his coming was taken notice of and the fame of it spread among the People Quest And straightway many were gathered together c. Quest. Whether did all this multitude come to Christ for a good End and out of true love to his Doctrine and Miracles and with desire to profit by them Answ Answ This is not likely for Luke 5. 17. it appears That many of those that came were Pharisees and Doctors of the Law out of every Town of Galilee Judea and Jerusalem Now there is no doubt but these came rather to cavill at Christ's Doctrine and Miracles or to take advantages against Him then for any good end It is likely also that many other came more for the Miracles-sake to have their own or their Friends Diseases cured or out of a vain curiosity desirous to hear and see new Matters than for any true love to Christ's Doctrine thus it is likely a great part of this multitude came for by-respects Nethertheless it is to be thought that many among them came for a good end even to profit by Christ's Doctrine and Miracles Howsoever their coming to Him was of it self commendable though the evil end for which many came was discommendable And he preached the Word That is the Word of the Kingdom or the Doctrine of the Gospel Observ 1 Observ 1. Though our Saviour were for a time hindred by the Concourse of the People from Preaching in any City as we heard on the last Verse of the former Chapter yet here we see that after some Dayes when he saw opportunity he returned into this City Capernaum to preach there Hence we learn That though we be constrained for a time by reason of some necessary hinderance to omit some good Duty yet we should afterwards return to it again so soon as we may conveniently A Minister that is hindred for a time from Preaching by some unavoydable impediment suppose it be Bodily sicknesse or the like yet he must return to the exercise of his Ministery so soon as that impediment is removed So a private Christian having been for a time necessarily hindered from performance of some good Duty as from publick hearing the Word receiving the Sacrament of the Lord's Supper or from Catechising his Family and praying with them yet he must return to the performance of these Duties so soon as opportunity and means is offered Some under pretence of being once hindered from performance of good Duties take occasion to give them over altogether but take heed of this and know that although God doth dispence with us for omission of Duty so long as we are hindered from it by an unavoydable impediment yet when that hinderance is removed he will no longer dispence with us but he calls for the Duty at our hands again and we must fear his displeasure if we neglect it Observ 2 Observ 2. It was noised c. Those that least seek after honour and glory amongst men are oftentimes most famous and renowned Our Saviour was far from seeking his own Glory and therefore he came privately into Capernaum and betook himself to his dwelling House
of season so must private Christians be ready to hear it upon all occasions yea we must redeem time and borrow it from our worldly businesses yea from our meat drink and sleep to bestow it on Spiritual Duties Means to stir us up and to quicken us to this diligence in holy Duties 1. Labour to find delight and sweetness in them as in hearing the Word Prayer c. Let it be our meat and drink to do these Duties Job 23. 12. I esteemed the Words of his mouth more then my necessary food The Word of God was sweeter to David then Hony c. Esay 58. If thou call the Sabbath a delight c. 2. Consider the excellency of the Duties in themselves being such as tend most directly of all other to Gods Glory and to the furtherance of our own Salvation c. 3. Think often of the excellent reward promised See Gal. 6. 9. and 2 Tim. 4. 7. 4. How diligent and painfull Worldly men are in following earthly businesses c. rising early going late to bed c. yea How forward and diligent are the wicked in committing sin The Drunkard riseth early c. Esay 5. It is meat and drink to them to do wickedly Prov. 4. 16 17. They sleep not except they have done mischief c. They eat the Bread of Iniquity c. So much of the 20th verse Ver. 21. And when his Friends c. The third consequent of the Election of the Apostles is The ignorant and rash censure of our Saviours Kinsfolk concerning him judging him to be beside himself c. His Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those of his Kindred or Family sic Beza in locum et Jansen When they heard of it Viz. How the multitude flocked unto him to the house at such an unseasonable time and yet that he did not put them back or send them away frustrate without that they came for but was so earnest in teaching them and in working Miracles that he neglected to eat bread hereupon they rashly perversly and foolishly concluded with themselves that he was out of his right mind or beside himself and therefore they went out to hold him That is to keep him safe from hut and danger Vide Danaei quaest in Marcum The reason of this ignorant and perverse censure of theirs was because they did not as yet believe in him as it is said plainly Joh. 7. 5. No marvail therefore if they judged so uncharitably and foolishly of him seeing it is likely they were as yet Carnall and Unregenerate persons being void of true Faith Which of his Kindred they were is uncertain c. See Beza Aliter interpretatur hunc locum Casaub contra Baron exerc 14. sect 17. quem vide et Gualterum Observ 1 Observ 1. See here in these Kinsfolks of Christ's what is the ignorant and perverse Judgment of the World and Carnall men concerning true Zeal and forwardness in Religious Duties they are so far from esteeming of it as they ought that they judge it to be meer folly or madness Thus the Zeal and vehemency of the Holy Prophets and Apostles was judged of wicked men to be very madness and they were esteemed as frantick men 2 King 9. 11. One asked Jehu wherefore that mad fellow came to him meaning the Prophet that came by Gods appointment to Anoint Jehu to be King of Israel So some judged of Paul 2 Cor. 5. 13. Whether we be besides our selves it is to God c. So Festus judged him to be mad for his zealous Preaching Act. 26. 24. So Micholl thought David a Fool for Dancing c. 2 Sam. 6. See 1 Cor. 4. 10. Reas Reas 1 Cor. 2. 14. The natural man receiveth not the things that are of the Spirit of God for they are foolishness unto him neither can he know them c. Use 1 Use 1. See the miserable blindness of our corrupt nature in the things of God so far from discerning or judging aright of them that it judgeth them no better then folly and madness The Wisdome of God seems Folly to the Carnal man The Preaching of the Gospell which God in great Wisdome hath ordained to save men by yet the World accounts it foolishness 1 Cor. 1. 21. Yea the Gospell it self though it be called the Wisdome of God yet it is foolishness in the corrupt judgment of the Carnall man Labour to see and to bewail this great and fearfull blindness of our Nature which hath so besotted our minds and perverted our judgments in Spiritual things Vse 2 Vse 2. Think not strange nor be offended at the matter though we be thus censured of Carnal men of the World What though such profane ones judge our Zeal and forwardness in Religion to be folly and madness What if they accompt it folly in Ministers to be so Zealous and diligent in Preaching What if they think it madness in the people to be so Zealous and forward in going after Sermons Yet for all this let none be discouraged by such censures knowing that Carnal men can no more judge of these things then a blind man of Colours The truth is they themselves are fools and stark blind in these matters yea they are very Frantick men so to judge therefore let us not regard but contemn their censures If our Saviour Christ and the Prophets and Apostles were accompted as Fools and madd men for their holy Zeal and forwardness in well doing let not us stumble at all at it though we be so censured but resolve and say with our selves If this be madness and folly to be Zealous and forward in Preaching in Hearing c. We will yet be more mad and foolish c. Observ 2 Observ 2. In that these were Kinsfolks of Christ's by natural birth and yet shewed themselves to be unbelievers and Carnall men by passing so perverse and wicked a censure upon him We may hence gather That true Faith and saving Grace is not propagated by natural Birth neither is it conveyed from one to another by natural kindred or bloud for then these being of Christ's kindred could not have bin void of it as they shewed themselves to be Joh. 1. 13. True Believers are said to be born not of Bloud nor of the will of the Flesh nor of the will of man but of God Joh. 3. 6. That which is born of Flesh is Flesh c. Whosoever is born or begotten of man or of the naturall seed of man that person must needs be carnal and sinfull so far forth as he is so born or begotten The reason hereof is because Regenerate and Sanctifyed persons do beger Children not as they are Regenerate and Sanctified but as they are men and Women simply considered in the state of corrupt Nature therefore albeit they convey their nature unto them by naturall Birth and Generation yet they cannot by the same natural Birth convey Grace and Holiness to them Non nascimur sed renascimur Christiani as Hierome saith
place free from Satan's temptations no place where he cometh not either to entice us to evil or to hinder us in good duties Observ 2 Observ 2. In that it is said When they have heard Satan cometh c. we learn That when we are busied in performing the best duties then is Satan ready at hand to hinder us and to keep us from performing them in due manner Zach. 3. 1. when Jehoshua the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him When our Saviour Christ was in the Wilderness exercised no doubt in prayer and heavenly Meditations thereby to prepare himself for the executing of his publike Office and Ministery which he had newly taken upon him then Satan came thither and tempted him Thus also when we are employed about the best duties Satan is most ready to come to us by his suggestions and temptations to hinder us When we are present before God in the publike Congregation on the Sabbath to hear the Word to pray to receive the Sacraments c. then cometh Satan and is present to hinder us in these most excellent duties We come not more duly and diligently to perform these Duties then he doth to hinder us in performing them aright So in private when our appointed hours and times are for prayer singing reading and catechising our Families then cometh Satan and is at hand to stirr up some hindrance or other either to keep us from performing these duties or at least from performing them aright Reas Reason He knoweth That when we are about such good duties we most hurt him and are doing that which tends to the hinderance and weakening of his Kingdom Vse 1 Use 1. To confute those that think the Devill is at hand with them and present to tempt them onely when they are about the committing of sin It is true that he is then present and at their elbow as it were to draw them to sin but he is not present then only but even when thou art well busied in good and holy duties yea the better the duty is and the better the place is where thou art the more forward is Satan to come there and to be present by his temptations to hinder thee in those excellent duties Vse 2 Use 2. Remember this whensoever we are to perform any good duty or service unto God that Satan is then ready to come and to disturb and hinder us from performing it as we ought and to deceive us of the spirituall fruit and comfort which we should reap by that duty And let this move us in all such duties to be exceeding watchfull against Satan that he may not hinder or discourage us by any means in those good duties nor keep us from reaping fruit and comfort by them Be not secure when thou art about performance of good and holy duties as prayer hearing the Word c. as if Satan durst not or would not at such times come near near thee to tempt thee and to hinder thee but know that though the duty thou art about be never so holy yet he is not afraid to come to thee and to be present with thee even at the time of performing it that so he may keep thee from doing it in right manner and so hinder thee from that good and benefit which thou shouldst reap by it Yea the more excellent the duty is the more diligent and forward will Satan be at such a time to hinder thee in it knowing that by the best duties thou dost most of all hurt him and hinder his Kingdom Think of this well and let it make us very circumspect and watchfull over our selves especially over our hearts in the performance of the best duties that Satan by his sleights and policies may not hinder us in the right performance of them and so deprive us of the fruit and comfort of them Quest Quest Were it not better then to refrain good Duties Answ Answ In no wise For so we should give Satan more advantage if he come and find us idle or ill busied c. Observ 3 Observ 3. In that Satan is said to come immediately after they have heard We may further observe his great diligence and forwardness to tempt men to sin and to hinder them in good duties he delayes no time but as soon as he sees any opportunity for him to do hurt he quickly takes it and makes use of it 1 King 22. 21. When the Lord asked Who should perswade Ahab that he might go up and fall at Ramoth-Gilead There came forth a spirit that is a wicked spirit and stood before the Lord and said I will perswade him Thus he offered himself to entice Ahab to sin which shews his forwardness in tempting men to sin therefore is he called the Tempter to shew his diligence and forwardness to tempt doing nothing else and exercising no other trade continually therefore also said 1 Pet. 5. 8. to walk up and down like a Lyon seeking whom to devour c. to shew that he is as forward and diligent in tempting men unto sin as any hungry Lyon is to seek after his prey And as in tempting men to sin so also in hindering them in good duties he is no lesse diligent Use Use How much more should we be diligent and industrious in avoiding sin and the occasions of it and in performing all good duties required of us delaying no time but taking the first and best occasions of doing good and of glorifying God by such duties as he requires of us It is a shame for us to be less forward in preventing and avoiding sin in our selves or in practising good duties than Satan is in tempting us to sin and in hindring us in good duties So much of the first practise of Satan towards this first sort of unprofitable hearers in that he is said to come to them immediately after they have heard Now to speak of the second which is that being come he taketh away the Word c. The meaning was shewed before Our Saviour here compareth the Devil unto a ravenous greedy Bird which when seed is cast upon the High-way and lyeth uncovered above ground suddenly commeth and picketh it up and devoureth it never suffring it to take root in the ground even so when the Word is Preached unto such whose Hearts are like the High-way so hardned in sin that the Seed of the Word cannot enter into them the Devill quickly snatcheth away the Word from them not suffring them to profit by it See ver 4. Observ 1 Observ 1. Hence we learn how dangerous a thing it is for us to hear the Word of God without Affection of Heart to receive the seed of the Word onely into our ears and understandings and there to let it lye a loft as it were and above ground and not to give it entrance into the Affections of our Hearts to love rejoyce and delight in it when we thus
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
our own flesh or the world assaulting us When we are in such inward trouble and perplexity that we are ready to yield and to sink under the burden of our sins and of Satan's temptations then know that Christ Jesus is at hand to assist and strengthen us and to give us comfort Think of this in the greatest tryals and temptations with which thy faith is assaulted and when thou art in greatest extremity of inward and outward troubles when thou feelest fightings within and terrours without as the Apostle saith and when thou hast most need of help and strength and comfort from Christ then will he not fail thee If thou lift up thy heart to him and seek to him by earnest prayer be assured he will not then suffer thee to be tempted above that thou art able but will in due time even in thy greatest need and extremity make a way for thee to escape He may defer his help till thou art in extremity but then he will defer no longer but will help and comfort thee in due time even when thou hast greatest need of comfort c. So much of the second Antecedent of the Miracle Christ's comforting of Jairus when he heard news of his daughters death Mark 5. 37 c. And he suffered no man to follow him save Peter and James c. Jan. 14. 1620. NOw followeth the third Antecedent Which was Our Saviour's going with Jairus unto his house where his daughter was newly departed But first the Evangelist mentioneth the company which he made choyce of to go with him into the House Verse 37. He suffered no man to follow him save Peter and James c. To follow him Viz. To enter into the house with him for it is likely that others besides these three Disciples did accompany him till he came to the house but he would have none but these three to go with him into the house See Luke 8. 51. Quest 1 Quest 1. Why did our Saviour take three Disciples with him when he went into the house Answ Answ That they might be sufficient Witnesses of the Miracle according to the Law Deut. 19. 15. That at the mouth of two or three Witnesses a matter should be stablished Quest 2 Quest 2. Why did he make choyce of these three Disciples here named among the rest Answ Answ Because they were chief among the Twelve Apostles and in special favour and account with Christ as appeareth by this that at other special times also he made choyce of these above the rest to be his Companions as Matth. 17. 1. at his Transfiguration he took these three with him as special Witnesses So also Matth. 26. 37. In that bitter Agony of Soul which he suffered he took these three with him as Witnesses thereof And this is further confirmed because in two of those places where the twelve Apostles are reckoned up these three are reckoned first in order as Mark 3. 16. and Act. 1. 13. Quest 3 Quest 3. Why would our Saviour have no more to go into the house with him but only these three Answ Answ This might be for these Reasons 1. To avoid all shew of vain-glory and to shew that he sought not ambitiously after his own honour and praise therefore he would not work this great Miracle publikely before all the people 2. Lest the multitude thronging into the house and making noyse and tumult should hinder the convenient and orderly working of the Miracle Therefore he also cast out the Mourners Verse 40. Now from this Example and practise of our Saviour in this case we may learn some profitable Instructions Instruct 1 Instruct 1. In that our Saviour would have none but the three Disciples go with him into the house being to work this Miracle that so he might avoid the shew and suspition of vain-glory This must teach us in all good actions and duties which we perform to take heed of seeking vain-glory and the praise of men yea to take heed of the shew of vain-glory being fearful not to give others just occasion to suspect us thereof Gal. 5. ult Let us not be desirous of vain-glory c. It was the sin of the Scribes and Pharisees in our Saviour's time to do good works as to pray fast give alms c. that they might be seen of men Matth. 6. Take heed it be not so with us If it be we have all the reward we are like to have from God for doing so good duties for so evill and sinister an end as our Saviour told those hypocrites in his time Let us imitate our Saviour himself who in all his actions sought not his own glory and praise only or chiefly but the glory of his Father who sent him into the World See Joh. 8. 50. Joh. 7. 14. So let us in all our actions and in all good duties which we perform toward God or Man set Gods glory before our eyes as the chief end we aym at and not our own praise or vain-glory Instr 2 Instruct 2. In that our Saviour entring into the house to work this great Miracle would have none but these three Disciples to accompany him lest the multitude thronging into the house with him should by making noyse or tumult hinder the orderly working of the Miracle hence we may learn That when we are to go about performance of serious and weighty actions or duties we should wisely prevent all occasions which may hinder us therein So when we are to go about the duties of Gods worship as prayer hearing the Word c. we should be wise before-hand to remove those things which may hinder us in such duties as worldly cares idle and wandring thoughts carnal lusts c. Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the engraffed Word c. So when we are to pray to God we should remove hinderances For this cause our Saviour used to withdraw himself from company and to go alone when he was to pray lest company should hinder him in that serious work So Chap. 1. 35. In the morning rising up a great while before day he departed into a solitary place and there prayed So at other times also as Luke 5. 16. He withdrew himself into a Wilderness to pray So Peter for the same cause Act. 10. 9. being to pray went up apon the house c. And Isaac went into the fields at eventide to pray or meditate Gen. 24. 63. Hezekiah turned his face to the wall Isai 38. 2. that so he might be more private and free from distractions So should we when we are to pray be careful to prevent all things that may distract or hinder us in that serious duty So when we are to go about any other duty of Gods service especially on the Sabbath day being to go to the House of God to hear the Word to receive the Sacrament c. first see that we remove hinderances and shake them off As our
and by his life Doctrine and Miracles made many places famous which were otherwise obscure and of little note before as Bethlehem Capernaum Nazareth c. So the poor Village Anathoth is made famous by the Prophet Jeremy So Pathmos a little Island is made famous to this day by St. John's living there and seeing those Heavenly Visions there revealed to him Revel 1. 9. Use 1 Use 1. This must teach such as live in obscure and mean places to labour so much the more to excell in Spiritual gifts Then the obscurity of the place shall not at all vilify them but they shall honour it Use 2 Use 2. If we would live in places of note and truly famous and renowned then make choice to live where good men and excellent Christians do live c. It is not Antiquity Wealth fair Building c. which make a place honourable but eminent persons for Grace living there So much of our Saviour's comming to Nazareth his own Countrey Now withall the Evangelist mentioneth the persons which accompanied him His Disciples followed him This is to be understood chiefly of the Twelve Apostles whom he had before chosen to that Office and appointed them to be with him that is to be his ordinary Companions and Followers wheresoever he became Of this see before chap. 3. 14. So much of our Saviour's comming to Nazareâ—h and of those that accompanied him thither Now it follows to speak of his Preaching there which is amplified by two Circumstances 1. The time The Sabbath day 2. The place In the Synagogue When the Sabbath was come By these words the Evangelist seemeth to imply that he watched the opportunity of the Sabbath day forbearing to teach publickly till that day came and when it was come then beginning to teach in publick In the Synagogue which was the ordinary place in which the Jews used to assemble on the Sabbath for performance of publick duties of Gods Service as hath bin before shewed So that as our Saviour took the opportunity of time so also of the fittest place for his publick Teaching Now the points of Instruction to be gathered from hence see handled before chap. 1. 21. Mark 6. 2. And many hearing him were astonished c. Febr. 25. 1620. HAving spoken of our Saviour's comming to Nazareth with his Disciples and of his Preaching there in the Synagogue on the Sabbath-day Now it follows to speak of the effects which followed upon his Preaching which are three 1. That many who heard him were astonished 2. That they testified their astonishment by their words questioning among themselves 1. About the excellency of his Doctrine and greatness of his Miracles From whence hath this man these things c. 2. About the meanness and obscurity of his person in regard of his education Parentage and Kindred ver 3. Is not this the Carpenter's c. 3. That they were offended at him Touching the first of these effects which was the astonishment of many of the Hearers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify that they were stricken with great admiration at the hearing of Christ's Doctrine and manner of his Teaching and yet they were not converted by it for they were offended at his person Now what Instructions may hence be gathered see before upon chap. 1. ver 22. I proceed to the second effect their questioning among themselves 1. About the excellency of Christ's Doctrine and Miracles ver 2. 2. About the outward meanness of his person ver 3. Touching the first From whence hath this man these things q. d. How comes this mean and obscure person of so mean education Parentage and kindred to be indued with these excellent gifts and abilities of Teaching and working Miracles Thus they are driven to confess the excellency of his gifts and yet they speak contemptibly of his person in regard of his mean Parentage and education for seeing they knew that he had bin trained up at Nazareth with Joseph his reputed Father in the Trade of a Carpenter as apâ—eareth ver 3. and not brought up to learning therefore they wondred how he should attain to so excellent Knowledg and so rare a gift of teaching What Wisdome is this By Wisdome understand that excellent Divine Knowledg and Gift which our Saviour Christ manifested in his Teaching Which is given unto him These words do shew that they thought this extraordinary Wisdome and Knowledg to be given unto him but they knew not how or by what means They thought God to be the Authour of such Gifts but this was their blindness that they conceived not how he should give such excellent Wisdome without the help of humane Learning which our Saviour wanted See Joh. 7. 15. That even such mighty works c. By mighty works they mean the great and powerful Miracles wrought by our Saviour for confirmation of his Doctrine And this they mention as another special cause of their astonishment and admiration that so mean a person should be able not onely to Preach such Doctrine and in so excellent manner but also to seal the truth of that Doctrine by such powerfull Miracles So much of the meaning of the words Observ 1 Observ 1. In that these Nazarites the Countrey-men of Christ do acknowledg and wonder at the excellent gifts which appeared in him and yet they did not profit by his Doctrine or Miracles but were offended at him as it is said in the next verse Hence we may learn That men may acknowledg and wonder at the Spiritual gifts and Graces which they see to be in others and yet themselves have never the more Grace but be utterly void of all sanctifying and saving gifts of the Spirit These Nazarites did all bear him witness and wondred at the gracious words which proceeded out of Christ's mouth Luke 4. 22. and yet they were so far from Grace themselves that they thrust Christ out of their City and would also have thrown him headlong down from the Hill on which the City stood ver 29. So Joh. 7. 46. The Officers of the Pharisees and chief Priests being sent to take Christ having heard him Teach confessed that never any man taught like him thereby shewing their Admiration at his Doctrine and excellent manner of Teaching and yet notwithstanding this their admiration and confession of the Grace that was in Christ themselves were void of Grace and so remained for there is no mention of their Believing in him So Act. 4. 13. The Rulers Elders and Scribes did wonder at the Spiritual courage and boldness of Peter and John in Preaching the Word and ver 16. they could not deny but a notable Miracle was wrought by them and yet they believed not their Doctrine but forbad them to Preach any more in the name of Jesus Use 1 Use 1. See the excellency of those Spirituall Graces which shine forth in Gods faithfull Servants and Children being such as doth many times force even those that are void of Grace to acknowledg and
Matth. 10. 9. Quest Quest. Why doth our Saviour thus forbid them to make great provision for their Journey Answ Answ 1. Because they were presently to set forth he would not have them delay the time about providing or caring for necessaries 2. Because they were speedily and in a short space of time as is likely to finish their Journey and to accomplish this Embassage and so to return again to Christ therefore he would not have them be burdened or hindered in the Journey with carrying much Provision 3. To shew that they were worthy and ought to receive stipend and maintenance from those to whom they Preached Matth. 10. 10. The workman is worthy of his meat And Luke 10. 7. The Labourer is worthy of his hire 4. To Teach them to depend by Faith upon Gods Providence for their necessary maintenance and not to distrust his Fatherly care of them Therefore afterwards Luke 22. 35. he asketh them whether they lacked any thing when he sent them forth without purse scrip and shooes and they answer Nothing So much of the sense of the words Observ 1 Observ 1. In that the Apostles being sent to Preach are commanded of Christ not to take care or make great Provision of necessaries for their Journey nor to carry much Provision of money victualls Apparel c. with them lest these should hinder them in their Journey and in performance of their Embassage From hence we may learn That such as are Called of God to performance of great and waighty duties must free themselves from such impediments as will hinder them in those duties all such hinderances they must remove and lay aside when they set about such duties Thus Ministers of the Word being Called to Preach the Word to administer the Sacraments and to perform other waighty Duties belonging to their Calling must be carefull to free themselves from all Impediments which may hinder them in those duties as worldly business cares of this life and such like So other Christians being called to hear the Word to receive the Sacraments to Pray and to perform such other serious duties of Gods Service must remove all things which may hinder them therein 1 Pet. 2. 1. Laying aside all Malice Guile Hypocrisies Envyes and Evill-speakings as new born Babes desire the sincere Milk of the Word c. So Jam. 1. 21. 1 Tim. 2. 8. Pray every where lifting up holy hands without wrath and doubting wrath and doubting are great hinderances to Prayer which must be laid aside of those that go about that exercise So being Called to Sanctify the Lord's Sabbath and this being a waighty duty we are to remove all things that may hinder us therein all servile works of our Callings worldly businesses cares and thoughts of the World vain sports c. And for this cause we are bid to remember the Sabbath to Sanctify it that is to think of it before it comes that we may lay aside all such impediments before it commeth which may hinder us in Sanctifying it Use 1 Use 1. This reproveth such as neglect or forget this care of removing hinderances when they go about such serious and waighty duties as God requires of them and do willingly suffer themselves to be intangled and cumbred with impediments in the performance of such duties Many never think of the Sabbath before it comes nor have any care so to contrive and dispatch their worldly businesses on the six dayes that they may be free on the Lords day therefore when that day commeth they have one worldly business or another to take them up and hinder them in the Sanctifying of it some Journey to go or ride or some money to pay or some other business So also many comming on that day or at other times to hear the Word to Pray to receive the Sacrament c. are not carefull first to unburthen themselves of such impediments as may hinder them as worldly cares wandring thoughts sinfull lusts and affections and the like but they come with their heads and hearts stuffed and full fraught with these and they are so clogged and hindered by them that they cannot in any profitable or comfortable manner perform those Holy duties like the Jews in the Prophet's time Ezek. 33. 31. who came and sate before him to hear the Word but did not profit by hearing because their Heart went after their Covetousness Use 2 Use 2. Let us remember and be carefull when we go about serious and waighty duties commanded of God first to cast off and remove impediments especially when we are to perform Religious duties of Gods Worship publick and private as Sanctifying the Sabbath hearing the Word Prayer c. Set not about these duties till thou have shaken off impediments Lay aside worldly businesses and the cares and thoughts of earthly things and especially cast off thy sins and sinfull lusts by true Repentance if thou have not yet done it if thou hast done it heretofore yet renew thy Repentance before thou come before God to perform the waighty duties of his Worship Come not in thy sins no not in any one known sin to the Word Preached or to the Sacrament of the Lords Supper or to Prayer c. lest all these holy duties and Services be turned into sin unto thee and so instead of reaping good and comfort to thy own Soul by them thou provoke God to bring his heavy wrath and Judgment on thee for abusing his holy Ordinances Look to it therefore before thou go about these waighty duties that thou cast off thy sins and all other impediments that thou be not cumbred and pestered with them in the performance of such duties Gen. 35. 2. Jacob going up to Bethel to worship God first purged his Family from the Idolls that were in it lest they should hinder him or any of his Family in the worship of the true God So when thou art to go to the House of God to serve him or to perform any part of his private Worship in thy Family first remove all that may hinder thee therein Observ 2 Observ 2. Further in that our Saviour sends forth the Apostles in such poor and mean estate without provision of mony victuall c. We may gather that the best Christians may sometimes be Called to a mean and poor estate in which they may be destitute even of necessaries for maintenance of this life So Paul 2 Cor. 11. 27. suffred Hunger thirst cold and nakedness And Phil. 4. 12. He had learned to suffer need So those excellent persons mentioned Hebr. 11. 37. were destitute of necessary things for maintenance of this life yea Christ himself became poor for our sakes 2 Cor. 8. 9. Quest Quest Why doth the Lord call good Christians to suffer want of outward things Answ Answ 1. That his special Providence and Fatherly care of them may the more appear in providing for them in the midst of their wants when outward means fail them 2. To try and
1 Sam. 2. 30. but also to be reverenced of men and not only of good men but even of the profane and wicked Especially Ministers of the Word must labour to shew forth this holiness of life thereby to maintain the credit and authority of their persons and Ministery and to procure due reverence and respect to both The Popish Church hath foolishly invented another way to make their Clergy reverenced by furnishing their Popes Cardinals Bishops c. with worldly Pomp Honours Riches sumptuous Apparel great retinue of Servants c. But the best and only means to make a Minister of God reverenced in his place is that prescribed by Paul 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Use 2 Use 2. Hence gather on the contrary That loosness and profaness of life doth lay open Christians to contempt and disgrace even before men and not only their Persons but even their Profession and Calling will by this means be vilified So the loose lives of Ministers brings both their Persons and Calling into disgrace even as the sin of Eli's sons caused the offerings of God to be abhorred 1 Sam. 2. Observ 2 Observ 2. Holiness and Justice must go together in a Christian Duties of Piety towards God and of Justice towards Man must not be severed God hath joyned them c. Luke 1. 75. Ephes 4. 24. Tit. 2. 12. Two parts of God's Image Use Use Reproveth two sorts 1. Such as are forward in Duties of the First Table coming to Church keeping the Sabbath outwardly c. but in dealings with men unjust covetous c. These lay open their hypocrisie 2. Others deal justly with men c. but regard not the Sabbath or God's worship But take heed of separating them c. Act. 24. 16. It followeth And kept him The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate Observed or Reverenced him but this reverence is implyed before and the Greek word is seldom or never so used but it doth most properly signifie preserving or keeping safe and so we are here to understand it That Herod by the fear and reverence which he carried toward the person of John was moved to keep or preserve him alive and safe from Herodias who desired to kill him See Kemnit harm cap. 31. pag. 199. Observ 1 Observ 1. Hence then we may observe in the first place that the wicked may sometimes not onely be affected with a kind of reverent respect and love to Gods servants but they may also be moved to shew them special favours and kindnesses they may be moved to do them good and to defend them from the wrongs and injuries which others would do unto them Gen. 39. 21. The keeper of Pharaoh's prison though a profane Egyptian yet shewed kindness to Joseph So Gen. 33. 15. Esau shewed kindnesse to Jacob. So Nebuchadnezzar to Daniel Dan. 6. 23. Pilate to our Saviour Christ Matth. 27. and Festus to Paul Act. 25. See also Act. 27. 3. Act. 28. 2. Vse 1 Use 1. Let none think it a sufficient evidence of a good Christian to shew some outward kindnesses to such as are good Christians for this may a wicked man do such as Herod c. Therefore rest not in this That we can go thus far but examine with what heart mind and affection we perform such kindnesses unto such as fear God whether we do it with sincere affection of heart toward them chiefly in this respect because they are the faithful Servants and Children of God and because the Lord himself will have us to love and do good to them above all others Otherwise if we do them good and shew them kindness for sinister and by-respects as because they are kind to us or we hope to reap some worldly benefit by the kindness we shew them then is it no sufficient evidence to prove us to be servants of God though we can find in our hearts to shew kindness and favour to such But remember Matth. 10. ult Whoso shall give to drink to one of these little ones a cup of cold water only in the name of a Disciple shall not lose his reward Use 2 Use 2. To reprove such as shew no such favours at all to God's faithful Servants to good Ministers and godly Christians These come short of Herod and many other wicked men Some wish well as they say to God's Servants but do them no good c. Others are readier to shew kindness to the profane than to such as fear God c. Use 3 Use 3. This doth much condemn such as instead of doing good are ready to do hurt and to offer wrong to such as fear God and serve him conscionably persecuting them by word and deed c. Observ 2 Observ 2. In that Herod being himself a wicked man yet was a means to hinder Herodias for a time from the sin of murdering of John Baptist We may learn That such as are wicked in their own persons may yet be a means to hinder and restrain others from committing sin So Pilate a wicked man yet would have hindred the Jews from crucifying Christ And Pilate's Wife though a profane woman yet used means to keep her husband from being accessory to the death of Christ Matth. 27. So Act. 27. 43. The Centurion a heathenish man yet hindered his Souldiers from murdering Paul and the other prisoners in the ship when they were all in danger of drowning Yea further wicked men may hinder others from committing some sins and yet themselves may at another time fall into the very same sins from which they kept others So did Herod and Pilate Vse 1 Use 1. See then that though we ought by all means in our power to hinder and keep others from commiting sin yet this alone is not enough to prove us to be good Christians in our own persons for wicked men may go thus far as to hinder sin in others and yet remain still wicked and sinful in themselves Rest not therefore in this that we have been a means to hinder or keep others from some sin or sins but look to this in the first place and chiefly that we truly hate and reform sin in our own hearts and lives First oppose thy self against sin in thy own person before thou go about to hinder it in others Josiah first reformed himself and then his Kingdom So David Psal 101. So let us c. Matth. 7. 5. Cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Especially let such look to this who are called in special manner to restrain sin in others as Magistrates Ministers Parents Masters of Families c. As they must be careful by all good means to hinder sin in those under their Government so they must first look to it that
other Six Dayes Deut. 5. 14. Thou shalt not do any Work c. on the Sabbath That thy Man-Servant and thy Maid-Servant may rest as well as thou Reas Reas The Lord in his wisdom knoweth that our Bodies being naturally frail and weak cannot long indure without some rest and refreshing continuall labour would soon waste and spend naturall strength Therefore he alloweth rest after labour Psal 103. 14. The Lord knoweth our frame he remembreth that we are Dust Vse 1 Vse 1. See the goodness and mercy of the Lord towards us in that he hath compassion on our frailty and doth not require of us as he might continuall and uncessant labour and pains lest by it we should be speedily worn out and spent in his Service and so be disabled from serving him any longer but he rather alloweth us times of rest that so being refreshed therewith we may be able to hold out in his Service Let this stirr us up to thankfulness and to be the more chearfull and ready to take pains in serving God in our Callings to the uttermost of our strength at all due times c. Vse 2 Use 2. To move us willingly to allow some times of rest unto our own Servants which do our Work otherwise we are more cruell to them than God is to us Some think Servants never do enough they are never willing they should rest and refresh themselves scarce when Night cometh c. but they even weare them out with continuall Labour c. God doth not so deal with us Christ pittied his Disciples being weary but some have no pity on their Servants wearyed with Labour not so much as on their Beasts c. Vse 3 Use 3. See by this the lawfulness of honest Recreations for the refreshing of Mind and Body after weariness with the Labours of our Callings especially for such whose Callings are most painfull and tedious and do most spend and waste naturall strength of Mind and Body c. yet such Recreations must be used moderately and in due time not on the Lord's Day c. Use 4 Use 4. Let us so imploy ourselves in the Labours of our Callings that withall we deny not to our selves due times of rest and refreshing which God alloweth So labour in our Callings that we may continue to labour in them So serve God that we may serve him as long as may be As he forbids us idlenesse and will have us to labour so on the other side he will not have have us wittingly and willingly to overthrow the natural health and strength of our Bodies and so as to make our selves unfit to do the Duties of our Callings As the former is a sin against the eighth Commandement so is the latter against the sixth Commandement Therefore take heed of both See Exod. 18. 18. Jethro blameth Moses for wearing himself out with continual labour c. Observ 2 Observ 2. In that he calls them a-part into the Desart to rest but for a while thereby implying that they were soon after to return again to labour in the Duties which concerned them Hence gather That though the Lord allow his Servants rest and respit for a time from their Labours yet he will not have them spend too much time in such rest and refreshing of themselves much less quite to give over their Callings but he will have them after a while to return again to them and that in due time Therefore our Saviour himself though sometimes he retired himself to rest in private yet it was not long but he returned to the Duties of his Calling and even in the time of his being private He imployed himself in prayer and heavenly meditations Reas Reas The end of all lawfull rest and recreation is to make us fitter and more able for the labours of our Callings therefore after such rest we are to return speedily to our Callings again As sawce is used to sharpen the stomach c. So rest and recreation c. Or as a whet-stone to sharpen an edge-tool c. Use Use This reproveth such as spend too much time in Rest and Recreation after Labour they recreate so much and so long that they forget to return to labour in due time Some make a trade of Recreation spending as much or more time in it than they do in their labours of their Calling which is utterly unlawfull yea unlawfull to spend half so much time in Recreation as in the Labours of our Calling these must take up the chief of our time I mean the Labours of ours generall and particular Callings together c. The Mower must not spend half the Day in whetting c. no more must we spend half our time or a great part of it in Recreation c. Observ 3 Observ 3. Further we learn here That Rest and Recreation should follow Weariness and Labour in our Callings when our Saviour saw his Apostles wearyed with Ministeriall pains He would have them rest As Physick is for the Sick and Meat and Drink for the Hungry and Thirsty so Rest and Recreation for such as are wearyed with labour in their Callings Use Use It reproveth such as take Rest and use Recreation when they have no need of it before they have wearyed themselves with labour in their Callings As if one in perfect health should take Physick c. Some begin the Day with Recreation which is unfit It should be begun rather with the Service of God by prayer c. and with Duties of our particular Calling It followeth For there were many coming c. The reason why our Saviour would have the Apostles come a-part into the Desart to rest was because there was such concourse of People in the place where now they were that they could take no rest nor so much as have leasure to eat Many coming and going Viz. To our Saviour Christ flocking to Him to hear Him and to be partakers of his Miracles Observ 1 Observ 1. This great forwardness of the People in resorting to Christ to hear Him must stirr us up to like diligence and forwardness in repayring and flocking to the publick Ordinances of God as the Ministery of the Word and Sacrament c. But of this we have heard often and we shall hear of it again Ver. 33. Observ 2 Observ 2. See how earnest and diligent our Saviour was in teaching and working Miracles so diligent that he suffers himself and his Disciples for a time to be hindred from taking meat in their hunger Such diligence should we use in good Duties of our Callings especially in weighty Duties of God's Service c. See before Chap. 3. 20. It followeth Ver. 32 And they Departed c. Here the Evangelist setteth down the departure or going apart of our Saviour and his Apostles into the Desart They depared by Ship Joh. 6. 1. It is said He went over the Sea of Galilee which is the Sea of Tiberias Some think He went not over the main
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
Observ Observ See here the lawfulness of travelling by Water in Ships or Boats as our Saviour and his Disciples often did as we have heard Provided alwaies that we take such Voyages or Journeys by Water upon just and lawful causes and for good and warrantable ends and purposes as hath been before said of Journeys in general And further touching Journeys by Sea or other Waters remember two Cautions or Rules 1. That we are not rashly and needlesly to undertake them in doubtful and dangerous times as in stormy weather c. Our Saviour never travelled by Water when he might go as conveniently by Land no more should we in regard of the danger of travelling by Water which is greater ordinarily than in going by Land but especially in dangerous times and unseasonable weather lest we tempt God by casting our selves upon needless danger 2. As we are to sanctify our other Journeys by Prayer to God for his Blessing and Protection so especially our Journeys and passages by Water in regard of greater dangers which we are liable unto ordinarily by Water than upon the Land The next thing to be spoken of is the Circumstance of time when our Saviour came into the parts of Dalmanutha Straightway Observ Observ See here how careful our Saviour was of redeeming time that is of laying hold upon the present time and occasion for the going of his Journey unto which he knew himself called He did not delay or trifle away the time nor mispend an hour or minute of this time allotted for his Voyage but takes ship presently without further delay Which may teach us how carefull we ought in like manner to be of the good employment of the time given and allotted us of God for performance of the duties of our general and partticular Callings and what precious accompt we should make to spend it well not trifling it away nor mispending good hours but bestowing them well to the Glory of God and good of others and furtherance of our own Salvation Herein follow Christ who never mispent an hour nor a minute of time So are we commanded Ephes 5. 16. to redeem the time that is to buy it out as it were from vain and unfruitful employments and to bestow it well and profitably It is a great Mercy of God to give us time for the doing of good works and duties Revel 2. 21. it is mentioned as a Mercy of God to the wicked Woman Jesabel that he gave her time or space to repent So is it a great mercy in him to give us time and space to repent to hear his Word to pray to read to sanctify his Sabbaths c. Oh let us lay hold on these occasions and redeem such precious dayes and hours lest one day we wish we had Gal. 6. 10. As we have time or opportunity let us do good c. Now is the acceptable time now is the day of Salvation Therefore to day while it is called to day harden not your hearts c. Vse Vse See the great sin of those who make so little accompt of precious time trifling it away and mispending and wasting it in idleness or unprofitable courses spending whole dayes yea whole weeks in vain and unfruitful courses in hawking hunting and other vain sports Yea not onely spending time unprofitably and vainly but wickedly and sinfully in Drunkenness and Gluttony How shall these give an accompt to God hereafter of the good emploiment of their time So much of the time Straightway Now to speak somewhat also of Christ's companions in his journey His Disciples He entred into a ship with his Disciples Observ Observ See here that the Apostles of Christ were his ordinary companions and associates living and conversing with him on Earth and accompanying him in all his travels and journying from place to place whether it were to preach or work Miracles or for other ends This was one special priviledge of the twelve Apostles above all other Ministers of the Gospel Use Use To strengthen our Faith in the truth and certainty of that Doctrine of the Gospel which the Apostles have left to the Church in their Writings For seeing they did not onely see Christ in the Flesh but also were his ordinary companions upon Earth living with him ordinarily and both hearing his Teaching in publick and private and also seeing his Conversation they were the better able to write and testify what they had both heard and seen See Luke 1. 2. and 1 Joh. 1. 1. So much of the occasion of the Pharisees coming to question with Christ and to ask a Sign from Heaven Now to speak of their practise in coming to him where consider 1. The Persons which came to Christ to question with him The Pharisees 2. Their practice or behaviour toward Christ laid down in three things 1. In coming forth 2. In questioning with him 3. In seeking of him a Sign from Heaven Touching the Persons They were Pharisees which was the name of a special and eminent Sect among the Jews as we have had occasion often before to shew many of which were by Office also publick Teachers in the Synagogues of the Jews though not all of them And they were of all other Sects among the Jews the most strict and streight Sect for profession and outward shew of Religion and Holiness as we have heard before and yet many of them if not the most were gross and notorious Hypocrites and greatest enemies to Christ such were these here mentioned See before in the first Verse of the seventh Chapter Matth. 16. 1. The Sadduces joyned with them another Sect among the Jews differing in Opinion Act. 23. 8. Observ Observ Such as make great profession and outward shew of Religion and Holiness are not alwayes good and sound Christians but many times gross and notorious Hypocrites and Enemies of Christ Such were the Pharisees and Scribes in our Saviour's time who therefore are so sharply reproved by him for making clean the out-side of the Cup and Platter whereas within they were full of Extortion and Excess and for that they were like painted Sepulchres See Matth. 23. 25 c. How frequent and forward were they in outward religious duties of Fasting Prayer keeping the Sabbath c. and yet gross Hypocrites doing all these to be seen of men out of desire of vain-Glory c. See a Pattern of them all in that one Pharisee mentioned in the Parable Luke 18. Such a formal Hypocrite was Judas among the Apostles Such were the hypocritical Jews in the Prophet Esay's time as may appear in the first and fifty eighth Chapters of Isaiah Use Use Rest not in an outward shew and profession of Religion and Holiness which may be in gross and damnable Hypocrites but labour above all for truth and soundness of Grace and for the Power of Religion in our hearts renewing us and making us new Creatures 2 Tim. 3. 5. it is the Sin of these last times That many have a
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
in performance of every good Duty when in sincerity of heart we therein aim at God's Glory and seek not our selves c. We must be the more watchfull against this Pride and Ambition because it is natural unto us sticking so close to us and being apt to defile our best Actions c. Observ 2 Observ 2. Our Saviour being to work this Miracle in curing the blind man doth first lead him out of the Town into a more private place lest the concourse and throng of People should disturb and hinder Him in working this miraculous cure Hence we learn that when we are to perform or do enterprise any serious and weighty Actions or Duties we are wisely and carefully to prevent all impediments that may hinder and disturb us in such actions See Chap. 5. ver 37. and Chap. 7. 33. Thus our Saviour used to do when he was about to work his great Miracles So when He betook himself to private Prayer he used to go apart from company as Chap. 1. 35. and Mat. 26. 38. So should we when we go about weighty Duties as duties of Prayer Hearing Reading c. carefully withdraw our selves from all occasions that may disturb or hinder us Vide suprà in Cap. 5. 7. Use Vse For Reproof of such as are not careful and wise to prevent and shake off such impediments as may hinder and distract them in weighty duties as Prayer Hearing sanctifying the Sabbath c. Hence it is that in performance of these Duties they find so many occasions and meanes to disturb and hinder them so as they cannot with such fruit and comfort perform those Duties as otherwise they might Observ 3 Observ 3. In that our Saviour being sought unto for this blind man did presently take him by the hand and lead him to the place where he intended to cure him thereby shewing his readiness to cure him Hence we learn that Christ Jesus our Lord is a gratious and merciful Lord and Saviour most ready and forward to help and shew mercy to such as seek unto him in their necessities and miseries either bodily or spiritual Hebr. 2. 17. he is called a mercifull High-Priest How ready was he at all times when he lived upon earth to help such as sought to him in their miseries or were brought unto him by others How ready to cure the blind lame deaf and all that were diseased or possessed with Devils when he was sought unto for them never putting back any Luke 4. 40. All they that had any sick brought them unto him and he laid his hands on every one of them and healed them He was no sooner sought to but presently He shewed Mercy Matth. 8. ver 7. Object 1 Object 1. Matth. 15. He seemed very backward and unwilling to hear the Woman of Canaan for her Daughter c. Answ Answ That was onely for trial and exercise of her Faith and to manifest the same for example of others Not that he was unwilling or backward to shew Mercy but as willing and forward as ever though he did not at first shew it Neither is he now less ready and forward to help and shew mercy to such as seek to him in their own or others necessities miseries or distresses Object 2 Object 2. Joh. 11. 6. Being sent for to Lazarus in his sickness he stayed two dayes c. Answ Answ That was to the end that Lazarus being dead the Glory of God might be manifested in raising him Use 1 Use 1. For comfort to us in all our miseries and distresses we have a merciful High-Priest and Saviour most willing and ready to hear help and relieve us if we seek unto him He is not hard but easy to be intreated of us ready to hear us calling upon him yea before we call on him Isa 65. 24. He is ready to take us by the hand that is to help and comfort us in our troubles and in due time to deliver us which should therefore encourage us to go and seek unto him by the Prayer of Faith in all our necessities and distresses yea to go boldly and cheerfully to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Hebr. 4. 16. We must not judge of that Grace and Mercy that is in Christ according to that scant measure and degree of mercy which is in men but know that he aboundeth in mercy and is most ready to pour it out upon such as seek to him in their miseries Use 2 Use 2. Teacheth us after Christ's example to be ready and forward to shew mercy and to help such as are in misery and distress But of this I spake upon the former Verse Observ 4 Observ 4. See here a singular pattern of humility in our Saviour shewed toward this blind man in that he vouchsafed with his own hands to take and lead him along through the Town of Bethsaida in the sight of the People So at other times he shewed the like humility in doing mean Offices of Love and Mercy to such as had need of his help as in vouchsafing to touch and lay his hands upon such as had loathsom diseases as Lepers c. as we heard Chap. 1. And Ver. 31. he took Peter's Wive's Mother by the hand and lifted her up upon her bed of sickness And Chap. 7. 33. he disdained not to put his fingers into the ears of him that was dumb and deaf Joh. 13. He washed his Disciples feet This teacheth us in like manner to humble and abase our selves towards our Brethren not proudly disdaining or contemning them but submitting our selves to do the meanest Office of Love and Mercy in way of helping and doing them good as occasion is offered Gal. 5. 13. By love serve one another So Paul himself humbled himself toward others to do them good 1 Cor. 9. 19. Though I be free from all men yet have I made my self Servant unto all that I might gain the more Vse Use To reprove such as do proudly and disdainfully refuse to do mean Offices of Love and Works of Mercy to others who have need of them as in bodily sickness or to the blind lame c. thinking it a disparagement and disgrace to them to come near to the sick and diseased to touch them or to do other mean offices in way of helping and succouring them But is it more disparagement to thee than it was to Christ Jesus to touch the sick and diseased to take them by the hand and to do other duties of Love and Mercy though never so mean and base Take heed of this proud and scornful disdaining of others especially in their miseries And on the contrary learn by our Saviour Christ's example to humble and abase our selves toward our Brethren and Sisters being ready to do the meanest Office of Love and Mercy for their help and relief Now followeth the manner and order of working this Miracle Mark 8. 23 24 25. And He took the
up and provoking Peter to this rashnesse and presumption and therefore our Saviour might also call him Satan to shew that herein he was an Instrument of Satan being set on work or stirred up by him to give him this pernicious Counsel Observ 1 Observ 1. That good intentions and meanings will not serve to justify or excuse unlawful Actions Peter's intent and meaning was good in rebuking Christ and disswading him from his purpose of Suffering yet for all that our Saviour sharply reproveth his Fact Saul's intention was good in taking upon him to offer Sacrifice in Samuel's absence yet this excuse served him not but he is sharply reproved by Samuel for that Action 1 Sam. 13. 13. Thou hast done foolishly thou hast not kept c. So Chap. 15. ver 21. he pretended a good meaning in himself and the People for the justifying of his Sin in sparing the best of the Amalekites Cattel for Sacrifice yet that excuse served not So Uzzah had a good intention in staying the Ark when the Oxen did shake it yet that excuse him not for notwithstanding his good meaning the Lord smote him with present death for that sin 2 Sam. 6. 7. So those that rashly did publish the Miracles of Christ wrought upon them contrary to his Commandment they might have a good meaning in it yet that excused them not from sin Reason Reason God requires that in all our Actions we do not onely aim at a good end but also have good warrant from his Word for the Action it self we must not follow our good meaning but his Will Deut. 12. 8 32. Rom. 12. 2. Use 1 Use 1. To convince the folly of such as have nothing to plead for excuse of their unlawful and unwarrantable Actions or rash Speecheâ— but their good intention that they meant well and this they think sufficient to justify themselves Here we see the contrary That a good meaning is not enough to justify or make good our Actions further than we have ground and warrant for them out of the Word of God He will not be served with good meanings but by obedience to his Will revealed in his Word This is the Rule we are to walk by and not our own Will purpose or good intention There be many in Hell which had good meaning c. Vse 2 Use 2. For admonition not to rest in good intentions or meaning in our Actions as if this would bear us out in them but first to see that we have good ground from the Word of God for them otherwise we may sin grievously notwithstanding all good meanings We must in every action not onely aim at a right end but withal have a good ground and warrant for the lawfulness of the action it self else it is no action of Faith and so it must needs be a sin Rom. 14. at the last Verse We must not onely mean well but do well that is be sure our Actions be justifiable by the Word of God else we can have no comfort in them though our intention be never so good which shews also how needful it is for every one to have competent Knowledge of the Will of God revealed in his Word for the guiding of us in all the actions of our life and therefore to come duly to hear the Word and to search the Scriptures in private that we may prove what is the good and acceptable Will of God Rom. 12. 2. Mark 8. 33. And when He had turned about c. Sept. 4. 1625. Observ 2 Observ 2. THe duty of such as are in Authority over others and have charge of them not to let them alone in those sins or corruptions which they take notice of to be in them but to admonish and reprove them for the same Our Saviour here taking notice of the sin of Peter his Disciple doth not wink at it but plainly and sharply reprove it in him So at other times when He discerned either him or his other Disciples to be faulty He used to reprove them as we have often heard before See ver 17. hu us capitis So ought all that have Authority and Charge of others Souls to reprove such sins as they take notice of in those of their Charge Especially this concerneth Ministers of the Church not to wink at the sins of their People committed to their Charge but duly to admonish and reprove the same both in their publick Ministery and also in private as occasion is offered Touching our publick Ministery it is one main part of the execution of it to reprove sin in our People Esay 58. 1. Cry aloud c shew my People â—heir Transgression c. 2. Tim. 4. 2. Preach the Word reprove rebuke c. So also in private it is the duty of Ministers to admonish those of their Charge and reprove sin in them Acts 20. 20. Paul at Ephesus taught them not onely in publick but in private from House to House testifying Repentance both to â—ews and Greeks which he could not do without reproving their Sins Now as this Duty concerneth Ministers so also all others that are in place of Government and have Charge of others as Magistrates Parents Masters of Families c. Ephes 6. 4. Parents to bring up Children in admonition of the Lord. So also Masters to reprove sin in their Servants as Elisha did his lying Servant Gehazi 2 King 5. 26. Reas 1 Reas 1. Such as have Charâ—e of others are bound to use all good means to reform sin in those of their Charge Now admonition and reproof duly given is one speciall means sanctified of God to this end Matth. 8. 15. If thy Brother trespasse against thee go and tell him his fault c. If he hear thee thou hast gained thy Brother A means to bring the Offender to sight of his sin and to work remorse and repentance Reas 2 Reas 2. If such as have Charge of others do let them alone in their sins and not admonish them they become accessary to those sins and guilty of the blood of their Souls if they perish in them for want of admonition See Ezek. 3. 18. True not onely of Ministers but of Parents Masters c. who neglect to warn their Children and Servants of sin Use 1 Use 1. To condemn the great neglect of this necessary Duty in many that have Charge of others who are not careful to reprove sin in those of their Charge but let them alone to go on in them without Reformation c. The fault of many Ministers that they do not reprove sin in their People in publick and private but think it enough to instruct them in their Duties as if it were not as necessary a part of their Ministery also to reprove sin c. No marvail if the People living under such Pastors be profane and loose in Life given to swearing drunkennesse profanesse of the Sabbath A main cause hereof iâ— the Minister's neglect to reprove such sins in them How will such
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
great that the gain of all that is in this World cannot countervail it Now in this last Verse of the Chapter he further and more plainly sheweth and confirmeth that which he before had more obscurely implyed viz. That it is a very dangerous thing to deny or not to confess Christ and the Gospel when a Christian is called so to do This our Saviour now confirmeth by adding another threatning unto that former which he delivered ver 35. against such as do not confess Christ and the Gospel but are ashamed so to do when they are thereunto called For he doth here threaten that himself will be ashamed of such at his second coming to Judgment In the words two things to be considered 1. The persons against whom our Saviour denounceth this threatning All such as are ashamed of him in this adulterous and sinfull Generation 2. The commination or threatening it self That the Son of Man shall be ashamed of them when He cometh in Glory c. In the former part which concerneth the persons there are two things 1. A description of them by the sin whereof they are guilty and for which our Saviour denounceth this threatening against them They are such as are ashamed of Him and his Words 2. An amplification of that Sin by the occasion of it The adulterous and sinfull Generation amongst whom they live Whosoever shall be ashamed of me That is whosever shall be ashamed to make outward profession of Me or of my Name before Men when he shall be called thereunto Whosoever shall forbear or refuse to confesse me before Men being thereunto moved by fear of worldly shame reproach or disgrace And of my Words That is of that divine Truth and Doctrine of the Gospel which I have hitherto taught or shall hereafter teach and deliver to the Church for instruction of it either by my self or by my Apostles and other Ministers He doth not say my Word but my words in the plural number thereby to imply the diverse and sundry Doctrines which he had formerly taught them and was hereafter to teach and deliver to his Church Observ 1 Observ 1. That it is the duty of Christians to make outward Profession of Christ before men as occasion is offered and whensoever they are thereunto called It is not enough to believe in Christ with the heart and to embrace him as our Saviour but we must also confess him outwardly before men and profess our Faith in him We must not be ashamed thus to do whensoever good occasion is offered and we are called to do it Our Saviour threatens that he will be ashamed of such at the day of Judgment who are ashamed of him before men in this World that is do for fear of shame or reproach in the World refuse to confess his Name before men which shews it to be a Duty required of all Christians to make outward Profession of Christ before men so often as they are called so to do Matth. 10. 32. Whosoever shall confess me before men him will I also confess before my Father c. Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession because we are not onely to believe in him but also to make outward Profession of him before men Thus have the Saints and faithful Christians done Thus the Apostles ut supra Ver. 29. See 1 Tim. 6. 12. So the blessed Martyrs both of ancient and latter times as Steven and those that followed him whence in the Primitive Church some were called Confessors Reason Reason By this outward Profession of Christ before men we do glorify God and Christ in giving testimony to his Name 1 Pet. 3. 15. 2. By this also we do edify others encouraging them by our example to make the like Profession of Christ's Name Quest Quest When are we called of God to make this outward Profession of Christ before men Answ Answ There are two kinds of outward confessing of Christ 1. Verbal or vocal by word of mouth when we acknowledge Christ to be the true Messiah and our only Saviour and profess that we believe in him and rest on him for Salvation Rom. 10. 10. With the mouth Confession is made unto Salvation 2 Cor. 4. 13. I believed and therefore have I spoken c. Now thus we are called to profess Christ whensoever we see hope or likelihood of glorifying God and of edifying others by our Profession as if it be before or unto such as are likely to reap good thereby For otherwise if it before open malicious enemies and scoffers at Religion silence is better Matth. 7. 6. Cast not pearls before Swine But if there be hope of doing good then we are called of God c. 1 Pet. 3. 15. Be ready alwaies to give an Answer to every man that asketh you a reason of the hope c. Especially we are to do this when such as have Authority over us do require an accompt of our Faith See Mat. 10. 18. 2. Real Confession of Christ in life and practice And this is either Active or Passive 1. Active in our whole conversation and carriage before men when we so demean our selves that we really declare and testify our Faith in Christ Tit. 3. 8. Such as have believed in God must be carefull to maintain good Works c. And thus we are at all times called to profess Christ before men Matth. 5. 16. Let your light so shine before men c. 2. Passive Confession when we declare and testify our Faith in Christ by suffering any Affliction or Death it self for his Name as did the Martyrs Whence also they were called Martyrs and Confessours by way of excellence Act. 22. 20. And thus we are called of God to confess Christ so often as we are called to suffer any thing for his Name Use 1 Use 1. See how needful it is for all Christians to have sufficient Knowledge in the Doctrine of Christ's person Office c. out of the Scriptures For else how shall they be able to confess or make Profession of him aright when they are thereunto called yea they must have more than bare Knowledge viz. Faith which presupposeth Knowledge c. Vse 2 Use 2. For Reproof of such as fail or come short in this Duty of professing Christ before men Some are so ignorant they know not how to make Profession of Christ and of their Faith in him Some have no Faith and therefore cannot profess it Some think they may keep their Faith to themselves and need not professe Christ before men On the contrary Rom. 10. 10. ut supra there is an absolute necessity c. Some dare not confess Christ before men for fear of trouble or danger to themselves Therefore in time of Persecution for the Gospel they deny or dissemble their Faith to save their goods liberty lives c. So did Peter out of Infirmity So have many Hypocrites and Temporizers done in time of Persecution c. How dangerous is this
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
matter about which he found them disputing or reasoning with his Disciples ver 16. 3. The suit or supplication made unto Christ by the Father of the lunatick and possessed Child together with Christ's Answer ver 17 18 19. 4. The conference of our Saviour Christ with the Father about his Son ver 21 c. Of the second Christ's return to his Disciples c. 1. I will speak of his return or coming unto them 2. Of the Accidents which were at his coming When he came to his Disciples This is not to be understood of all his Disciples for three of them viz. Peter James and John were with him before but of those other nine which were left behind by our Saviour when he went a part into the Mountain to be Transfigured now he returneth to them again either to the place where he left them or else to some other place as is likely where he had appointed them to wait for his return Luke 9. 39. The time is expressed That it was the next Day when they were come down from the Hill that is so say the next Day after his Transfiguration and after that they were come down from the Mount on which he waâ— Transfigured whence it may be gathered That he stayed all the night before with his three Disciples either in the Mount where he had been Transfigured or else in some other private place near adjoyning Vide Jansen Hinc verò colligit Stella Transfigurationem noctu factam fuisse Vide Stellam in Luc. 9. 37. Vide etiam Caietanum in locum Quest Quest Wherefore did our Saviour at this time return to his other Disciples Answ Answ For a two-fold end 1. That in that place he might take occasion to work this great Miracle for confirmation of his Doctrine 2. That he might help and comfort his Disciples being at this time in great trouble and distress For. 1. They were not able by reason of their weakness of Faith to cast out the Devil from the lunatick and possessed Child as they had endeavoured to do which do doubt was a matter which greatly perplexed their mindâ— for they could not but fear that this would tend to the great disgrace not only of themselves but of Christ their Master and so bring both their Persons and Doctrine into contempt with the People 2. This trouble was further aggravated by the malice of the Scribes the enemies of Christ who when they saw that in Christ's absence his Disciples could not cast out the Devil did hereupon take occasion to reason and dispute against the Disciples and to cavil and take exception against them for not being able to work that Miracle which they had assayed to do as appeareth by the words following in this verse Observ Observ Christ's provident care over his true Church and faithfull Servants in time of their Troubles and Distresses in that howsoever he suffer them to come into great Troubles and for a time doth absent himself He doth not utterly leave or forsake them therein but doth in due time or seasonably appear and shew himself for their help and deliverance Though for a time he seem to forget them yet at length in due time and when they have most need of his help he doth use to manifest his presence with them So here he took occasion at this time especially to return to his Disciples and suddenly to shew his presence amongst them to help and comfort them being in great trouble and perplexity as we have heard See before Chap. 4. 39. and Chap. 6. 50. So we heard Chap. 6. 48. That when they were in great trouble and danger having toyled a great part of the Night to row against the Wind in a storm he suddenly came walking on the Sea to help them in their greatest Distresse and in the fittest time that could be wished of them Now followeth the special Events or Accidents which fell out at our Saviour's return or coming again to his Disciples They are three especially That he saw a great Multitude gathered together about his Disciples 2. That he found the Scribes questioning with them 3. The behaviour of the multitude or common People towards Christ at his coming So soon as they see him they were amazed c. Of the first He saw a great Multitude about them The occasion of this concourse of People flocking about Christ's Disciples at this time was no doubt the fame and report which they had heard both of their Doctrine formerly preached in publike and also of the Miracles wrought by them especially at the time of their first sending forth to preach and to work Miracles as we have heard before Chap. 3. 13 c. and as it appeareth Matth. 10. and Luke 9. The fame of this their former preaching and working of so great Miracles did as it is likely move the People at this time to gather together about them in so great number that so they might both hear their teaching and conference and also see the Miracles wrought by them and particularly this Miracle of casting the Devil out of this lunatick and possessed Child which the Disciples went about to do but could not effect it Now although it is probable That a great part of this People did thus flock unto Christ's Disciples for sinister respects as for Novelties-sake out of vain curiosity or to cavil at their Doctrine and Miracles c. yet it is also likely that many of them came with a good affection and desire to reap some spirituall good and profit by the Doctrine taught and by the Miracles which should be wrought by the Disciples And this is the more probable because it is said verse following That this Multitude testified their good affection to Christ himself by running to him and saluting him presently upon his coming It is therefore probable that they were also well-affected to the Disciples of Christ for their Master's sake Observ Observ The forwardness of this People in flocking to Christ's Disciples to hear their teaching and to be eye-witnesses of the Miracles wrought by them for confirmation of their Doctrine ought stir up us to â—he like diligence and forwardness in repairing to the publike Ordinances of God as to the publike Ministery and Sacraments and to publike prayer in the Congregation upon all occasions especially upon the Lord's Day c. otherwise the zeal of this People shall rise up in Judgment against us for our coldness and slackness in this duty See before Chap. 2. ver 1. 2. Scribes Were such as were called to publike Office of expounding the Law in the Synagogue of the Jews ut saepe dictum It followeth And the Scribes It is probable also that the Pharisees joyned with the Scribes c. Questioning with them That is reasoning or disputing with the Disciples of Christ What it was that they disputed or reasoned with them about may appear by that which followeth ver 16. 17 18. For when our Saviour asked the Scribes
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
Christ in the day time c. And many â—uch Nicodemites we have now adayes who have some kind of desire to be Religious or to perform Religious duties buâ— are ashamed and loath to seem too forward and zealous in such duties loath to be seen and taken notice of for frequenters of Sermons or for using private Prayerâ— and Catechising and reading of Scripture in their Families c. But let such take heed how they prefer their own credit and reputation with men before the glory of God and doing of their duties which God requireth of them and remember what our Saviour hath threatned against such as are ashamed of him before men that he will be ashamed of them hereafter before his heavenly father and the holy Angels Mark 8. 38. Now falloweth the humble and reverent gesture of this young man toward our Saviour 1. Kneeling unto him 2. Giving him this honourable title Good Master Observ 1 Observ 1. See one duty which we owe to the Messengers and Ministers of God sent to teach and instruct us in the wayes of God viz. the duty of reverence and due respect of them and that in regard of their Calling and Ministerial Office This young man though he did not know or believe Christ to be the Son of God but onely a meer man yet because he took him to be a special Prophet sent from God he shewed great reverence and respect towards him In this we ought to imitate him by shewing like reverence and respect to Gods Ministerâ— called and sent to teach and instruct us in the wayes of God We are to reverence them in heart by esteeming well of them and of their Ministery and to shew it outwardly by respectfull carriage toward them 1 Thess 5. 13. Esteem them very highly in love c. 1 Tim. 5. 17. The Elders that rule well are to be counted worthy of double honour c. Observ 2 Observ 2. In what manner we should come unto the Ministers of God to learn and to be instructed by them in the wayes of God and in the meanâ— of obtaining eternal life we are to come unto them in humble manner submitting our selves to be taught by them out of the Word of God Thus did this young man come in submissive and humble manner to learn of Christ whom â—e took to be a special Prophet or extraordinary teacher sent from God This humility he shewed by his gesture of kneeling c. And although he was not so truely humble nor in such a degree as he should have bâ—n as appears by his not profiting so as he should have done by Christ's teaching yet it is plain by his manner of comming that he was in some degree humble and teachable and that he came with a mind and purâ—ose to submit to Christ's teaching And herein we are to imitate him in bringing an humble and teachable mind when we come unto the Ministers of God to be instructed by them out of hiâ— Word whether in publick or private especially when we come to hear them in publick Jam. 1. 21. Receive with meekness the ingrafted Word c. This meekness includeth humility as the ground and cause of it Hebr. 13. 17. Obey them that have the over-sight c. and submit your selves c. To this end we must labour to see our natural blindness in the things of God and consequently our want of teaching that this may humble us and cause us to deny our selves Then shall we be likely to profit by the Ministry of the Word and by the teaching of Gods Ministers Use Use See the cause why many come to hear the Ministers of God and yet profit so little by their teaching it is because they come not with humble hearts sensible of their own ignorance and want of Spiritual and heavenly knowledg in the things of God but they are puffed up with Pride and conceipt of their own knowledg thinking themselves aâ— wise as their teachers if not wiser and that the Minister can teach them nothing but what they know already No hope that such should profit by the Ministry of the Word so long as they are â—hus conceited of themselves Psal 25. 9. The meek will he guide in Judgment and the meek will he teach his way Mark 10. 17. What shall I do to inherite eternal life June 22. 1628. NOw followeth the question it self which this young Ruler propounded unto Christ What shall I do to inherite c. Observ 1 Observ 1. In that being ignorant and unresolved in this matter touching the way of obtaining eternall life he comes to Christ to be instructed conceiving him to be a Proâ—het and teacher sent of God Hence we learn what is to be done by such as find and feel their own iâ—norance in things Spiritual and heavenly they are to seek instruction and resolution from others who are able and fit to teach them especially from the Ministers of God and chiefly from their own Pastors and that both in publick and private They are to come duely and diligently to hear them in publick and to repair to them in private also if need be to propound their doubts unto them and to seek instruction from them Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law from his mouth c. This is one principall means for the attaining of further knowledg in heavenly things See Act. 8. 34. Use Use For reproof of such as are ignorant in things Spiritual and heavenly and yet have no care to seek instruction from such as are able and fit to teach them especially from the Ministers of God no desire or forwardnesse to come to hear and learn of them in publick no not of their own Pastors but are slack and negligent this way either absenting themselves when they see good or coming into the Church when half or more than half the publick Exercises are ended Thus shewing manifest contempt of the publick Ministery And for the most part none are so faulty this â—â—â—y as those that are most ignorant in matters of Religion and in the Word of God and so have most need oâ— instruction by the publike Ministery Yet none so great contemners of it as they Thus as they are ignorant so they are williâ—â— still to be ignorant c. As for seeking to their Pastor in private for instruction this they are furthâ—â—â— of all from either because they disdain to learn of him or because they are ashamed to bewray their ignorance and so this want of true humility to learn and the fear of shame in seeking instruction keepeth them still in ignorance and so through ignorance they run into grosse errours both in judgment and practice Observ 2 Observ 2. In that this young man though rich and covetous too yet did not come to Christ with a question about any matter of the world but about the Kingdom of Heaven how to obtain eternal life this may teach us
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
not onely to follow him but to take up the Crosse and so to follow him or become his disciple Which shewâ— That as every one that will be Christ's true disciple must make account to be exercised with afflictions so it is his duty to submit himself patiently to the bearing of them when they come upon him Hence it is that we are often in Scripture exhorted to the practice of patience which is nothing else but the patient submission of our selves to the bearing of afflictions Rom. 12. 12. Be patient in tribulation Jam. 5. 7. Be patient unto the coming of the Lord c. Reas 1 Reason 1. It is the duty of every disciple of Christ to imitate the example of Christ by practice of those Duties in which he hath gone before them as a pattern Now the patient bearing of the Crosse is one special duty in practice whereof Christ hath gone before us 1 Pet. 2. 21. Christ suffered for us leaving us an example c. Therefore it is our duty herein to follow him neither can we be his true disciples unless we so do Luke 14. 27. Whosoever doth not bear his Crosse and come after me cannot be my disciple Reas 2 Reas 2. Every Christian doth owe the duty of absolute subjection and obedience to the Will of God in all things Jam. 4. 7. Submit your selves unto God Now this is one part of that subjection to the Will of God which we owe unto him to submit our selves to the bearing of such afflictions as he layeth upon us Therefore c. Now further in this patient submission of our selves to the Will of God in bearing afflictions there are some Properties required that it may be accepted of God 1. It must be a free voluntary and willing submission of our selves not forced or by compulsion This is implyed by taking up the Crosse as we are required in this and other places And this willingness must appear by our cheerful behaviour under the Crosse Rom. 5. 3. We rejoyce or glory in tribulation c. 2. It must be joyned with a calm and quiet disposition and carriage of the whole man both inward and outward in time of affliction especially of the heart Esay 30. 15. The Lord tells his people that in time of their affliction In quietness and confidence should be their strength This is implyed by that holy silence of the heart and tongue which the Saints have used in their troubles as David Psal 62. 1. My soul keepeth silence to God or before him And Psal 39. 9. I was dumb c. because thou didst it 3. It must be a constant submission of our selves not for a time only but so long as our afflictions and troubles continue Luke 9. 23. we are to take up our Crosse daily Luke 21. 19. By your patience possess your souls 4. We must in suffering propound the right end to our selves viz. the glory of God who requires this obedience of us not sinister ends or respects as our own glory or praise among men c. The Uses of this Doctrine see before Chap. 8. 34. Mark 10. 22. And he was sad at that saying and went away grieved c. Sept. 28. 1628. HItherto of the Conference between our Saviour and the young Ruler which came unto him to be instructed in the way of obtaining eternal life Now the Evangelist sets down a two-fold event or consequent which followed thereupon 1. That the young man was sad at Christ's saying and went away grieved c. Verse 22. 2. That our Saviour took occasion hereupon to instruct his Disciples touching the danger that is in possessing of much worldly wealth in that it is so hard a matter for a rich man to be saved From Verse 23. to 28. The first Consequent Verse 22. Consider two things 1. The Effect wrought in the young man by the former words of Christ commanding him to sell all and give to the poor c. The Effect is twofold 1. He was sad at that saying That is he became very heavy and sorrowful upon those words of our Saviour The principal cause of which sadnesse and sorrow was the inward and secret covetousnesse of his heart which made him loth to part with his worldly wealth at the command of Christ This appeareth by the Reason afterward alledged by the Evangelist why he was so sad because he had great possessions The second Effect wrought in him by the words of Christ was that hereupon he was moved to depart or go away heavy and sorrowful from our Saviour He went away grieved By which departure from our Saviour he plainly shewed his unwillingness to obey the Word of Christ in parting with all he had and following him as a disciple c. and consequently he discovered the covetousnesse and close hypocrisie of his heart that he was not so truly religious and sound at heart as he made shew to be at his first coming to Christ The second thing in the words to be considered is the Reason alledged by the Evangelist both of his being sad at Christ's saying and also of his departure from Christ viz. Because he had great possessions that is he abounded in worldly wealth or was very rich as is said of him Luke 18. 23. q. d. His great wealth was the occasion of his covetousnesse and that he was too much in love with this wealth which made him loath to part with it and therefore to go away grieved at the words of Christ Of the first The twofold effect which the words of Christ wrought in this young man He was sad c. Observ 1 Observ 1. In that this young man who made so great a shew and profession of Religion before in comming to Christ to learn of him and that in such humble and reverent manner as also in professing that he had kept the Commandements from his youth yet now doth discover the secret hypocrisie and unsoundness of his heart in refusing to obey the Commandement of Christ and going away sorrowful c. hence we learn That one may go very far in an outward shew and profession of Religion and yet not be a sound Christian in heart but a close hypocrite Thus was it with the Pharisees in our Saviour's time They went far in outward shews of Religion in practice of sundry outward duties of Piety as often prayer much fasting strict keeping of the Sabbath c. in which respects they are said to be the strictest sort of all the Jews Act. 26. 5. Thus also Judas Iscariot went far in a shew of Religion and Christianity being one of Christ's 12. Disciples which followed him ordinarily and professed his Name and Doctrine yea was a preacher of it c. and yet proved a grosse hypocriâ—e yea a Devil Joâ— 6. 70. Thus Hâ—rod Mark 6. 20. went far in a shew of Religion in reverencing the person of John Baptist and keeping him for a time from the malice of Herodias as also in yielding obedience
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
which contains a Conference had between the Disciples of John Baptist and the Pharisees and our Saviour Christ concerning Fasting In which we have two things to consider 1. A Question propounded by them unto our Saviour Christ Ver. 18. Use 1 2. The Answer of our Saviour unto that Question Ver. 19 c. unto the 23 Ver. Touching the Question moved we may consider three things especially 1. The Persons that propounded it the Disciples of John and of the Pharisees 2. The Occasion of their question which was their custom or use of fasting They used to fast 3. The Question it self or the matter of their demand viz. Why the Disciples of John and of the Pharisees did fast and the Disciples of Christ fasted not The Disciples of John That is of John Baptist And by his Disciples are meant such as were called and converted by his Preaching and became his followers in profession and practise And of the Pharisees That is such as followed the Doctrine of the Pharisees and were conformable to their manner of Life and Practise For the Pharisees were publick Teachers of the Law of Moses See Matth. 23. 2. although they did corrupt and deprave the Doctrine of it in their Teaching Now those that followed their Teaching and their superstitious manner of Living are called their Disciples Used to Fast That is to fast often For so it is said Matth. 9. 14. and Luke 5. 23. where prayer also is mentioned Likely it iâ— that they had set times for fasting and prayer which they usually observed and kept Touching the Pharisees it is plain that they used set times of Fasting Luke 18. 12. I fast twice a week saith the proud Pharisee there and as themselves did so no doubt did their Disciples So also it is most likely that John's Disciples used set times of fasting and prayer which their Master prescribed unto them Now although both the Disciples of John and of the Pharisees used set times of Fasting yet with great difference for John's Disciples used this exercise of Fasting in religious and conscionable manner but the Disciples of the Pharisees used it in superstitious manner and for vain-glory as their Masters did as may be gathered from Matth. 6. 16. They come and say unto Him That is the Disciples of John and of the Pharisees For although St. Matthew do mention only John's Disciples yet by St. Luke it is plain that the Disciples of the Pharisees joyned with them Quest Quest How came it to pass that the Disciples of John did joyn with the Disciples of the Pharisees in moving this question to Christ seeing it did tend to the dishonour and reproach of Christ whom John Baptist himself did so much honour and esteem as we heard Chap. 1. Ver. 7. Answ Answ No doubt but the Disciples of the Pharisees perswaded John's Disciples to joyn with them that so by pretending the Name and Authority of John Baptist they might more easily convince and put to silence our Saviour Christ and that they might cause dissention between the Disciples of John and of Christ And John's Disciples were the more easily drawn to joyn with them because of some emulation and envy against our Saviour Christ with which they were tainted as may appear Joh. 3. 26. Why do the Disciples of John Fast c By this question they do closely reprove and find fault with our Saviour for that his Disciples did not Fast so often as themselves did As if they should have said thus Thou professest as great holiness of life as John Baptist or the Pharisees yea greater Why then dost thou give such liberty to thy Disciples to eat and drink at any time indifferently whereas John and the Pharisees do teach and prescribe unto their Disciples set times of fasting and that very often So much in way of opening and clearing the sense of the words Now to gather some Observations from them Observ 1 Observ 1. In that it is said touching the Disciples of John that they used to Fast but it is said afterward of the Disciples of Christ that they Fasted not Hence we may observe a great difference between the Disciples of John and the Disciples of Christ in their outward manner of Life John's Disciples used frequent and often fasting and had set times appointed them of their Master for fasting and prayer but on the other side Christ's Disciples fasted not neither tyed themselves to such set hours and times of fasting and prayers And herein they both imitated their severall Masters John's Disciples imitated him for he was a man of a very strict and austere Life using ordinarily also much fasting as is likely because it is said Matth. 11. 18. He came neither eating nor drinking that is he did not give himself so much to eating and drinking as ordinary Men did but often abstained and fasted So also on the other side Christ's Disciples followed the practise of their Master For he came eating and drinking as it is said Matth. 11. that is he did ordinarily and at usuall times give himself to the use of Meats and Drinks as other Men did and did not use often fasting as John did Thus we see there was a great difference between the Disciples of Christ and of John Baptist in their outward manner of Life in respect of Fasting Use Vse Hence gather That there may be unity of Faith and Religion among those that differ in some Points of outward Practise and in some outward Religious Observations and Customs John's Disciples used set times of Fasting Christ's Disciples used no such set times of Fasting yet were they all of one Faith and Religion And such difference of outward Rites and religious Customs in smaller matters there hath ever bin in severall particular Churches of antient time which yet did not break the unity of Faith among them Thus they had different Rites and Customs about Fasting Some Churches used Fasting on the Saturdayes and on the Sundayes or Lord's-Dayes and others did not Some abstained from Fish and Flesh some only from Flesh So also about the use of the Sacraments they had diverse Rites Some received the Lord's Supper every Sabbath Day and some not so often c. See touching these and sundry other different Customs Socrat. Lib. 5. Chap. 21. and Augustine Epist 86. ad Casulanum Epist 118. 119. ad Januarium We are not therefore absolutely to tye all Persons or Churches to the same Customs and Rites in every respect nor yet to condemn all that differ from us in some smaller and circumstantiall matters touching outward Rites and Ceremonies if they be such as be indifferent in their own nature and not repugnant to the Word of God Observ 2 Observ 2. In that the Disciples of the Pharisees used to Fast as well as John's Disciples we may observe That Hypocrites and Wicked Men may be and are sometimes very strict and forward in outward Duties of Religion as well as good Christians How forward and
diligent were the Pharisees in the outward exercises of prayer fasting and keeping of the Sabbath This we may observe in that proud boasting Pharisee Luke 18. This we may also see in the Jews in the Prophet Esay's time Esay 1. They brought a multitude of Sacrifices and were very strict in keeping their new Moons and Sabbaths and yet were they but Hypocrites and wicked in their Lives for their hands were full of Blood Ver. 15. See also Mich. 6. 6. How forward Hypocrites are in outward Services and Duties of Religion We see it also in Cain who was forward to offer Sacrifice as well as Abel Gen. 4. Thus also Hypocrites and Wicked Men are sometimes forward in hearing the Word and in receiving of the Sacraments Herod heard John gladly Mark 6. 20. and Judas heard Christ's preaching as well as the other Apostles And Simon Magus received the Sacrament of Baptism as well as others that truly believed Acts 8. In a word there is no outward Duty of Religion but an Hypocrite and Wicked Man may perform it outwardly as well as the good Christian Use 1 Vse 1. See how many delude themselves in thinking that they are Religious enough because they are outwardly Baptized and come to Church and hear and receive the Word and Sacraments outwardly and use set times of prayer publick and private whereas all these things may be done by a formall Hypocrite and one that hath no soundness of Religion at all in him These Duties are good and necessary to be done but they are no sure Notes or Arguments to prove such as do them to be good Christians Use 2 Vse 2. Rest not therefore in the outward performance of Religious Duties of prayer fasting hearing the Word receiving the Sacraments as if the outward work done were enough and as much as God requireth but labour above all to perform Duties of Religion in due and right manner so as God may accept of them And to this end practise three Rules 1. Labour to do all Religious Duties in Faith believing and being perswaded that our Persons are accepted of God through Christ and so that in Him our works please Him Thus Abel offered his Sacrifice by Faith which made it acceptable to God Hebr. 11. 4. and Rom. 14. Whatsoever is not of Faith is Sin 2. Joyn the inward Service of the heart with the outward performance of Religious Duties Joh. 4. 24. God will be worshipped in Spirit and Truth 1 Cor. 6. 3. Aym at the right end namely the glory of God in all religious Services which we perform Look not at Sinister ends c. Observ 3 Observ 3. In that John's Disciples at the motion and perswasion of the Disciples of the Pharisees did joyn themselves with them in taking exception against Christ for his not Fasting so often as themselves did herein they shewed great infirmity for so doing they offended diversly 1. In joyning themselves in league and society with the Disciples of the Pharisees whom their Master John Baptist had so sharply taxed and reproved for Hypocrites and Wicked Men Matth. 3. 7. 2. In that they presume to find fault with Christ for not training up his Disciples to a stricter course of Life 3. In that they seem to be tainted with vain-glory in boasting after a sort of their own Fasting thereby shewing that they too much pleased themselves therein In all these respects they offended and hereby discovered great corruption and infirmity though otherwise no doubt they were good and holy Men Now from hence we learn That good Christians are not without their corruptions and sinnes of infirmity Jam. 5. 17. Eliah himself was a man subject to passions that is to humane corrupt affections Jam. 3. 2. In many things we offend all Even the best Men. We have examples of this in Abraham Moses Job David Jonah and many others whose corruptions and sins of infirmity are recorded in Scripture notwithstanding that otherwise they were indued with excellent graces of God's Spirits The Apostles themselves were not free from corruptions as we see in Peter and in Paul and Barnabas Acts 15. 39. Reas Reas The sanctification of God's Children is imperfect in this Life the corruption of sin is but in part mortified in them therefore there are still some remainders of corruption in them during this Life so long as they carry this body of Death about them Use 1 Use 1. This is for the comfort of such weak Christians who because of their great corruptions and infirmities and because of their often faylings in Duty and slips into sin through weakness are apt to be discouraged and to fear and doubt that they are not God's Children Such must know That if they see and feel their own corruptions and faylings and do truly mourn and grieve for them and if withall they hate them and strive against them their estate is good before God notwithstanding all their infirmities and frailties and it is with them no otherwise then it hath ever been with other Saints and Children of God A good Christian in this Life is not such a one as hath no infirmities or corruptions but one that hateth and striveth against his corruptions such a one Paul sets forth himself to be Rom. 7. A Child of God is not one that never sinneth or falleth through infirmity but such a one as seeth his own falls and slips and is humbled truly for them daily mourning for them and bewayling them and one that is more and more watchfull over himself to prevent such falls for time to come Examine whether it be thus with thee c. Use 2 Use 2. Not so to admire holy men as to addict and tye our selves to their example in every thing but to follow them onely so far as they do well Observ 4 Observ 4. In that the Disciples of John and of the Pharisees do here demand of Christ why his Disciples did not Fast as often as themselves thereby taxing and blaming Him for not training up His Disciples to do as they did Hence observe That it is a naturall corruption and fault in men to desire to tye others to their own example and practise in every thing and therefore to condemn and judge hardly of all that differ from them in practise yea though it be in small and circumstantiall matters that are in their own nature indifferent and not simply commanded or forbidden in the Word of God To keep set times of Fasting was a thing indifferent in our Saviour's time yet because these Disciples of John and of the Pharisees used it they would needs tye and bind Christs Disciples to their own practise and therefore they blame Christ himself and them also for that they did not do as themselves did This shews how naturall it is to men to desire that others should be tyed to their example and practise in every thing This we may see Acts 15. in the Jews who would needs urge the Gentiles to be circumcised and to keep
therefore by patient contented and chearful suffering of this pain and labour in duties of our callings we do glorifie God by obedience to his Will And withall this reproveth the â—â—ceness and delicateness of such as are loth and unwilling to take any pains in the duties of their Christian callingâ— or in Gods service loth to do any more than may be done with ease c. In practice of sin they can take pains to fulfill their wicked lusts to serve the devil but not to serve God in their callings faithfully and conscionably c. The second occasion making way to our Saviour's Disputation with the Pharisees was the concourse of the people unto him in that place whither he now went viz. in the Coasts of Judea The people resort unto him Matth. 19. 2. Great multitudes followed him To be partakers of his Doctrine and Miracles which was the end of their coming to him and following him in his journey And although it is not likely that all came with a sincere mind and affection to reap spiritual fruit and profit by his doctrine but rather that a great part came for sinister ends as for novelty sake or only to reap some temporal good by his Miracles c. yet no doubt but many did come out of love to his Person and Doctrine and to profit by it Again This is added to shew that they had done the like before at other times therefore it is said they did so now again the more to commend their zeal and forwardnesse in resorting to him Observ Observe the zeal and forwardness of the people here in repairing or resorting to Christ to be partakers of his Doctrine and Miracles flocking unto him in great multitudes Which should teach us our duty viz. to shew the like zeal in frequenting and coming to the Ordinances of God upon all occasionâ— especially to the Ministery of the Word to hear Christ instructing us by his Ministers See before Chap. 2. 2. Object Obâ—ect If Christ Jesus were now on earth to preach to us we would be forward to resort to him c. Answ Answ By the same reason thou must be forward to hear his Ministers called and sent to teach in his Name And it is certain that if thou make not conscience to hear them no more wouldst thou care for hearing Christ himself if he should come to preach on earth again c. Luke 16. 31. If they hear not Moses and the Prophets c. The third occasion of the Disputation between our Saviour and the Pharisees is His diligent teaching of the people flocking unto him at this time which is amplified by comparison to his former uâ—ual practice in the same kind As he was wont he taught them again As he was wont According to his usual custom at other times upon like occasion when there was any concourse of people to him He taught them again Instructed them again as formerly he had done in the doctrine of the Gospel by opening and applying it Matth. 19. 2. it is said He healed the people that is such as were brought to him oâ— came to be healed Which shews that he joyned Miracles with his Doctrine for confirmation of it as he used to do at other times Observ 1 Observ 1. The diligence and faithfulnesse of our Saviour in execution of his Ministerial Office of preaching and instructing the people wheresoever he came taking all occasionâ— to instruct them and to do good by his Ministery never omitting or neglecting to teach the people when any opportunity was offered but so often as they assembled unto him and shewed their desire of instruction so often he taught them So here it is said the people resorting to him again he taught them again and that this was his usual custome and practice Herein our Saviour is a pattern for all Ministers oâ— the Word to follow even in this conscionable care diligence and faithfulness in discharge of their Ministerial Office in every part of it especially in preaching the Word to the people committed to them upon all fit occasions so far as their abiâ—ry and strength of body will serve omitting no opportunities of doing good by their Ministery See before Chap. 1. 21. Chap. 2. 2. and Chap. 4. 1. Observ 2 Observ 2. In that the people resorting unto Christ again moved him to teach them again we may gather That the zeal and forwardness of a people to hear the Word of God and to profit by the Ministery is a means to provoke and stir up the faithful Pastorâ— and Ministers of God to be the more diligent and constant in teaching and instructing them upon all occasions 1 Cor. 16. 8. Paul stayed the longer at Eâ—hâ—sus and was the more careful to do good there by his Ministery because there was a great door and effectuall opened to him that is he perceived a great occasion of doing good to be offered in regard of the zeal and forwardness of many to hear the Doctrine of the Gospel On the contrary it is a mean to discourage and hinder the zeal and diligence of Gods Ministers in their Ministerial Office when they see the people cold negligent or backward in resorting to the Ordinances of God Use Vse See what is to be done of such people as do desire that the Pastors and Ministers set over them should be diligent and constant in duties of their Ministery especially in publike preaching of the Word in season and out of season c. They must then shew themselves zealous forward and diligent on all occasions to be partakers of the benefit of their Ministery and to profit by it that by this means they may exciâ—e and stir up the diligence zeal and faithfulness of their Pastors If they would have their Ministers to teach them constantly they must constantly shew themselves teachable and desirous to be taught if they would be constantly sed with this spiritual food of their souls they must constantly shew and express their spiritual apâ—etite in hungring and thirsting after it c. Some are apt to complain of the negligence of their Pastorâ— in teaching when themselves are a great cause of it by their coldness negligence and want of true zeal in hearing the Word on all occasions c. As he was wont Observ Hence learn That it should be the ordinary custome and constant practice of Christians to be exercised in the duties of their Callings both of their general and particular callings at all due times and as occasion is offered 1 Cor. 7. 17. Though they are not to do such duties customarily that is only for custome or fashion sake yet they are to keep a constant custom and course in the duties of their callings c. not only exercising themselves therein now and then extraordinarily c. but it must be their ordinary custom and constant practice to be exercised in them So should it be with Ministers in the duties of their Ministery as preaching c. It was