yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
day Ephes 2. 6. we are said to be raised up together with Him viz. in regard of certain hope and assurance of our future Resurrection See what comfort here is to us against fear of death now in this grievous time of Mortality Labour by Faith to apply it to our selves that we may be able to say with Job cap. 19. 25. I know that my Redeemer liveth And though Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self c. Though the Resurrection of our bodies be a matter above reason and so hard to believe yet when we look at the Resurrection of Christ our Head this should strengthen our Faith and Hope touching our own Resurrection Use 4 Use 4. The Doctrine of Christ's Resurrection serveth to teach us a special Christian duty which is to labour by vertue of his bodily Resurrection to rise spirirually from the death of sin to the life of Grace Paul's care was to know Christ and the Power of his Resurrection Phil. 3. 10. that is to feel the vertue of it raising him from the death of Sin to the life of Grace So must we labour to feel the same Power and Vertue of Christ's Resurrection in us to quicken us with the life of Grace Now this Power of Christ's Resurrection flows principally from the Divine Spirit of Christ as he is God which Spirit of Christ doth quicken us with the new and spiritual life of Grace and that by means of the Resurrection of Christ applyed to our consciences by Faith Pray then unto Christ to give us to feel this quickning Spirit of his raising us up from the Death and Grave of Sin to the Life of Holiness and Righteousness and that by vertue of his own bodily Resurrection It is not enough to know the History of Christ's Resurrection but pray unto Christ to make us feel the vertue of his Resurrection Meditate on Christ's Resurrection not historically only but experimentally and feelingly so as to feel our selves spiritually risen with him Col. 3. 1. If ye be risen with Christ seek the things that are above c. This is the first Resurrection which whosoever is partaker of is blessed for the second death shall have no power over him Rev. 20. 6. It is sealed to us in Baptism by rising out of the water or by wiping it away Rom. 6. 4. We are buried with Christ by Baptism into his Death that like as Christ was raised from the dead so we should walk in Newness of life Now followeth the time when our Saviour saith He must rise again from death After three dayes or within three dayes as some translate and read the words and that rightly according to the sense For it must not be understood of three whole dayes fully complete and ended for Christ was not so long to continue dead but part of three dayes onely or rather one whole day and part of two other as may appear out of the History of his Death and Resurrection set down by the four Evangelists For He dyed upon the day before the Jews Sabbath which day is the same with our Friday and He was buried the same day toward the Evening Luke 23. 54. The day of his buriall was the Preparation of the Sabbath that is the day before the Sabbath and the Sabbath drew on Now the time of his Resurrection was early in the Morning on the day after the Jews Sabbath which they called the first day of the Week being the same with that which we now call Sunday or the Lord's day and is the day which we keep for our Christian Sabbath So then by these things laid together it may appear that our Saviour was not dead three whole dayes but one whole day and part of two other and therefore when it is here said He must rise again after three dayes it must not be understood of three whole dayes fully ended but of three dayes begun that he rose within the space of three dayes that is to say upon the third day after his death and burial Object Object Matth. 12. 40. As Jonas was three Dayes and three Nights c. So shall the Son of Man be three Dayes and three Nights in the heart of the Earth Answ Answ It is spoken figuratively by a Synecdoche the whole being put for a part Three Days for part of three Dayes And whereas it is said He should be also three Nights in the Earth it is to be understood according to the Jews Accompt who by a Day did understand usually a naturall Day consisting of twenty four hours and so comprehending both Day and Night Therefore our Saviour being part of three Dayes in the Grave is said to be three Nights also in the Grave though indeed he was but two Nights in it because the Night belonged to the Day and was reckoned as a part of it Quest 1 Quest 1. Why was our Saviour to rise from Death so soon viz. upon the third day after his Death Answ Answ 1. Because this was the time prefigured long before in the Type of Jonas his being three dayes in the belly of the Whale ut supra dictum 2. That he might not in his Body see corruption in the Grave by longer continuance there For so it was prophesied of him Psal 16. 9. Quest 2 Quest 2. Why was He not to rise sooner before the third Day Answ Answ Partly to fulfill the Type of Jonas partly to shew and confirm the truth and certainty of his Death and consequently the more to set forth the Glory of his Resurrection Observ Observ See here the Ground and Reason of the change and alteration of the Jewish Sabbath which was upon our Saturday into that which we now keep for our Christian Sabbath The reason is because this Day on which we keep our Sabbath was the Day on which our Saviour Christ did rise from Death being the third Day after his Death as hath been shewed Therefore it is called the Lord's Day Rev. 1. 10. because the Lord Jesus rose again from Death upon this Day Now because the work of our Redemption the accomplishment whereof was manifested by Christ's Resurrection was a greater and more excellent work than the work of Creation in remembrance whereof the Jews kept their Sabbath therefore the Apostles by direction and warrant from Christ changed the Day of the Jews Sabbath into that which we now keep See then what conscience we should make of sanctifying this Day unto the Lord in remembrance of the glorious Resurrection of Christ and of the work of our Redemption c. See more of this Point upon the Creed and upon the fourth Commandement lately handled Mark 8. 32. And he spake that Saying openly c. Aug. 21. 1625. TOuching our Saviour's foretelling his Disciples of his future Passion and Resurrection ye have heard in the former Verse Now in the beginning of this Verse is set down the manner of his foretelling
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
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
of all other Men most ready and forward for the most part to Cavill at Him and at his Disciples They said unto Him Luke 6. 2. They spake it also to the Disciples themselves And it is likely they first spake it to them and afterward to Christ himself but their chief aym was to cavill at Christ himself and to reprove Him for not teaching his Followers to keep the Sabbath better Behold A note of admiration shewing that they wondered at the matter that our Saviour would suffer his Disciples so to profane the Sabbath Why do they on the Sabbath Day that which is not lawfull Thus they take it for granted That it was unlawfull on the Sabbath to pluck ears of Corn c. and yet it was not so but onely in their superstitious and ignorant conceipt For 1. It was no such work as must of necessity hinder them from sanctifying the Sabbath they might do it without any hinderance to the holy Duties of that Day 2. Besides it was a work of Mercy which was necessary for the present time for the satisfying of their hunger and therefore it was lawfull to be done as our Saviour proveth in his Answer to them by the example of David who was dispensed with for breach of the Ceremoniall Law in a like Case of necessity Herein therefore the Pharisees shewed their ignorance and malice against Christ and his Disciples in charging them wrongfully as Breakers of the Sabbath Observ 1 Observ 1. In that these Pharisees accuse Christ's Disciples as Sabbath-Breakers when indeed they were not guilty thereof we may observe the property of malice which is to lay false Crimes to the charge of others and to make faults in others when there are none Thus the malicious Scribes and Pharisees often dealt with our Saviour and his Disciples falsly accusing them of Crimes whereof they were not guilty So we heard before in this Chapter how when he forgave the sins of the Sick of the Palsy the Scribes charged him with Blasphemy So also when he companyed with Publicans and Sinners for their good and to be a means of their conversion the Scribes and Pharisees blamed Him as one that had too much familiarity with Sinners So at other times they charged Him with false Crimes when He cast out Devils from the Possessed they said He did it by the help of Beelzebub When they saw Him Eat and Drink after the manner of other Men they accused Him as a Glutton and Wine-Bibber these false accusations proceeded from their malice against our Saviour and against His Disciples And this might be further shewed by sundry other examples of those that out of malice have laid false Crimes to the charge of others It was malice in Joseph'â— Mistress which caused her to accuse him falsly So against David Psal 35. It was malice in the Jews that caused them to suborn false witnesses to accuse Steven as one that had spoken Blasphemy against God and Moses Acts 6. 11. It was malice in Tertullus that made him accuse Paul as a Pestilent Fellow c. Acts 24. Use 1 Use 1. See what to judge of those that lay false and forged Crimes against others without any sufficient evidence or ground at all They shew themselves to be malicious persons such as these Pharisees here mentioned Rom. 1. 29 30. The Heathen were full of malice and they were Inventers of evil things Use 2. If we would not shew our Selves to be malicious let this be far from us to charge others wrongfully with such Faults or Sins whereof they are not guilty false accusing is a very grievous Sin therefore let every one of us look we be not guilty of it And that we may be kept from it Consider 1. How great a wrong it is to accuse another falsly for by this means his good name iâ— hurt and wounded which is most precious to him and can very hardly or not at all be restored and healed again 2. If true love should cover a multitude of Sins 1 Pet. 4. 8. then how great is the Sin of those that make Sins in others where none are by false accusing 3. This Sin makes those that practise it like unto Satan whose practise is fasly to accuse the Brethren Revel 12. Observ 2 Observ 2. Further in these Pharisees we may observe That it is one property of Hypocrites to be very sharp or rigorous in censuring others for small or no faults and yet to bear with greater and grosser sins in themselves Matth. 7. 2. They can quickly see and speak of a More in their Brother's eyes but will not see the Beam in their own The Hypocriticall Pharisees as we see here were very rigorous in condemning Christ's Disciples for a small matter viz. The plucking of a few ears of Corn on the Sabbath-Day which if it had bin a fault as they falsly supposed it to be yet it could not be any great fault But they did bear with themselves in many great and grosse sins wherein they lived as Hypocrisie Pride Vain-glory Covetousness Customary-swearing c. These sins they lived in and yet would they not see them or condemn them in themselves So Matth. 15. 2. Mark 7. 5. they condemned the Disciples of Christ at another time for not washing of their hands before they did eat and yet at the same time themselves were guilty of far greater faults which they allowed in themselves as our Saviour sheweth against them They could see and censure small faults yea such as were no faults in others but could not see greater in themselves And this is the property of all Hypocrites Vse Vse Take heed of this rigorous and uncharitable censuring of others for small faults in the mean time passing by our own greater sins on the contrary let us in love cover lesser faults and infirmities of others and be most severe and sharp toward our selves in censuring our own sins and offences If thou wilt needs be judging judge thy self and thy own sins first that thou mayest not be judged of the Lord. Matth. 7. 5. Hypocrite first cast out the Beam out of thine own eye c. Remember that it is the note of an Hypocrite to be rigorous in condemning others for small or no faults and to be favourable to his own greater sins as on the contrary it is an argument of sincerity to be favourable in judging of others offences and most severe and unpartiall to our own Mark 2. 25 26. And he said unto them Have ye never read what David did when he had need and was an Aug. 1. 1619. hungred he and they that were with him How he went into the House of God in the dayes of Abiathar the High Priest and did eat the Shew-bread which is not lawfull to eat but for the Priests and gave also to them which were with him VVEE have before heard of the Cavil and Exception of the malicious Pharisees against the Fact of Christ's Disciples in plucking ears of Corn
much of our Saviour Christ's manner of alledging the example of David in this place Now to speak of the example it self as it is set down And first of the occasion of Davids going into the house of God and of his eating of the Shewbread viz. the hunger with which himself and his Companions were at that time afflicted Observ 1 Observ 1. In that David was now Persecuted by Saul and being in danger of his life was forced to fly from place to place and not onely so but at the same time is also afflicted with bodily necessity and hunger both he and his Servants that were with him Hence learn that God doth sometimes try and afflict his own Children not with one onely but with divers troubles at once 1 Pet. 1. 6. Now ye are in heavinesse through manifold Afflictions So Jam. 1. 2. See this in the example of Job who at the same time was Afflicted in his Body Goods Wife Children Friends yea and in his Conscience too which was more grievous then all the rest This also we may see in Paul's example 2 Cor. 7. 5. He had troubles on every side fightings without and fears within Reasons why God thus dealeth with his Children 1. For his own Glory to manifest his great power and mercy both in strengthening his Children to the Patient bearing of so many tryalls at once and also in giving an issue and deliverance to them out of all in due time 2. For the good of his Children and that chiefly in two respects 1. That it may be a means throughly to humble them for their sins therefore when one trouble will not do it he layeth many at once upon them 2. For the more thorough-tryal and clearer manifestation of his Graces in them especially their Faith and Patience Use Use Comfort for such as truly fear God though God bring them into great straits and into many troubles inward and outward at the same time yet they are not to faint or be discouraged under them but to remember that it is the Lords usual dealing with his Children thus to try them many wayes at once and that this is no sign of his anger or hatred but that they may for all this be dearly beloved of him Besides that he doth all this for his own Glory and for their greater good Observ 2 Observ 2. Further in that David and his Servants through extremity of Hunger were forced to break the Ceremoniall Law in eating the Shewbread we may see and observe that bodily hunger is a grievous Affliction very hard to bear This the Devill knew well and therefore he came to our Saviour Christ being hungry to tempt him to turn stones into Bread in way of distrust of his Fathers providence Lament 4. 9. They that be slain with the Sword are better then they that be slain with Hunger for these pine away stricken through for want of the fruits of the field The extremity of the pain of hunger hath caused some cruelly and unnaturally to eat the flesh of their own Children as in the siege of Samaria 2 Kings 6. 28. And Josephus de bello Jud. lib. 6. cap. 16. reporteth That at the siege of Jerusalem by the Romans the Famine was so great that through extremity of hunger some were forced to feed upon the dung of Beasts Use 1 Use 1. This teacheth us to acknowledge Gods great Mercy and goodness unto us in giving and continuing unto us plenty of Food notwithstanding that our sins deserve that he should punish us rather with extream Famine and Hunger The harder this Affliction is to bear the greater is Gods Mercy to us Use 2 Use 2. This also should forcibly move us to shew compassion towards such as suffer bodily hunger seeing it is so grievous a thing to be born Esay 58. 7. Is not this the Fast that I have chosen To deal thy bread to the Hungry yea further Rom. 12. 20. If thine Enemy Hunger feed him c. So much of the occasion of David's Fact Now to speak of the Fact it self namely his going into the House of God and eating the Shewbread c. Though this were contrary to the Ceremoniall Law yet it was lawfull for David to do it in this case of extream necessity and he did it as a work of Mercy to himself and to his Servants and therefore our Saviour Christ alloweth this practise of David neither is it any where condemned in Scripture Observ Observ Hence then we may learn that in the case of necessity we ought to prefer works of Charity and Mercy before the outward observance of Religious Rites and Ceremonies about the Worship of God When the case stands so that either we must omit some work of Mercy which is of present necessity to be performed or else that we must omit some outward Ceremony or Duty of Gods Worship In this Case we are rather to omit the outward Ceremony or Duty for the time then to omit such a work of mercy being necessary for the present Hos 6. 6. I desired Mercy and not Sacrifice c. It is a Rule in Divinity that Charity and necessity do dispense with the Ceremonial Law Upon this gound David did eat the Shewbread in his necessity and hunger contrary to the Ceremoniall Law Upon this ground Christ's Disciples plucked ears of Corn on the Sabbath to satisfy their hunger Upon this ground also it was that our Saviour Christ sometimes cured such as were diseased in body on the Sabbath day as Mark 3. He healed him that had the withered hand And Luke 13. 16. her that was bowed by Satan in her body 18 years together So also upon the same ground it is lawfull in these times to do works of Charity and Mercy on the Sabbath day especially such as are of present necessity as to eat and drink for the satisfying of Hunger and Thirst to Cure or Heal the sick to fly from the Enemy for the safety of a mans Life in time of War or Persecution And therefore it was the ignorance and Superstition of those Jews 1 Maccab. 2. chap. that they would not resist their Enemies upon the Sabbath but suffred themselves to be slain by them Mark 2. 27 28. And he said unto them the Sabbath was made for man c. Aug. 15. 1619. OUr Saviour having in the two former Verses proved it lawfull for his Disciples to pluck ears of Corn on the Sabbath by the example of David who in case of necessity being Hungry did eat of the Shew-bread and gave to them that were with him contrary to the Ceremonial Law Now in these two last Verses of the Chapter he proveth the same thing by a twofold reason The first drawn from the end of the first Institution of the Sabbath ver 27. The Sabbath was made for Man c. The second from the Authority of Christ the Instituter of the Sabbath ver ult Wherefore the Son Man is Lord c. The Sabbath was made
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
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâ—k as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâ—series and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternâ—â— Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâ—â—nt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
Answ They are distinguished 1. In order of Subsisting and Being The Father is the first in order having his Being from Himself The Son is the second in order of Being who hath the beginning of his Person from the Father and the Holy Ghost is the third Person in order of Being who hath the beginning of his Person from the Father and the Son Note that although they differ in order of Subsistence yet one is not before another in time but all are co-eternal 2. They are distinguished by their internal and personal properties as begetting being begotten and proceeding The personal property of the Father is to beget the Son from everlasting and by this he differeth from the Son and Holy Ghost the personal property of the Son is to be begotten of the Father from everlasting and by this he differeth from the Father and Holy Ghost the personal property of the Holy Ghost is to proceed from the Father and from the Son and by this he differeth from the Father and the Son 3. They are distinguished in the manner and order of performing all external work toward the Creatures The Father worketh of and from himself by the Son and Holy Ghost The Son worketh of himself from the Father and by the Holy Ghost The Holy Ghost worketh from the Father and the Son of and by himself Thus is it in the work of Creation Regeneration and in all the external works of the Trinity performed toward the Creatures Note here that howsoever the Persons in the God-head are thus distinguished yet they are not divided and separated one from the other but they are all united together in one common Essence and Nature The Father is in the Son the Son in the Father the Holy Ghost in the Father and the Son c. Use 1 Use 1. To confute all Hereticks old and new which have heretofore or do at this day deny the Trinity or any Person in it as the Arrians Turks and Jews which deny Christ the second Person Use 2 Vse 2. Teacheth us how to conceive of God in our minds not after our own fancy but so as he is revealed in his Word not confusedly but as one Essence distinguished into three Persons else we conceive amiss of him and frame an Idol to our selves in our thoughts Use 3 Use 3. Teacheth us how to worship God aright viz. That we must worship the Trinity in Unity so in Prayer we must direct our selves to one God distinguished into three Persons c. So much of these general Doctrines gathered from the co-herence of this Verse with the former Now I come to the particular handling of this Testimony of God the Father uttered from Heaven concerning Christ It containes a Description of Christ 1. By a Relative attribute Son 2. By a Priviledge Beloved c. And there came a Voice from Heaven This was an audible Voice distinctly sounded forth so as that not only our Saviour Christ but also John Baptist and the People that were present at the Baptism of our Saviour might hear it From Heaven that is from God the Father manifesting Himself at this time from Heaven in special manner Thou art c. St. Matthew hath the words in the third person This is my beloved Son c. whence some do probably gather that the words were twise uttered first unto Christ Himself as St. Mark hath them here and after to John and the People as Matthew sets them down Now although this seemeth doubtful yet there is no contrariety between the Evangelists For those words which Matthew hath are in effect included in those which Mark and Luke have and Matthew doth mention them as spoken to the People to shew that this Testimony of God the Father was uttered from Heaven not so much for our Saviour Christ's own sake to assure him of his Calling for he knew it before as for John's sake and for the People to assure them that this was the true Messiah and that Person which was appointed to be our Mediator according to that which our Saviour said at another time to the People when the like Voice was heard from Heaven testifying of Christ Joh. 12. 30. This Voice saies He came not because of me but for your sakes My beloved Son Christ is called the Son of God in that sense as before ver 1. namely in respect of that eternal Generation whereby according to his God-head he was from everlasting begotten of the substance of God the Father Beloved The word doth properly signify one that is dearly or intirely beloved Si◠Kemnit in hunc locum Now Christ is said to be beloved of God the Father in two respects 1. In himself and in regard of his own person 2. In respect of the faithful who for his sake are also beloved of God In whom I am well-pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to be well-affected to one as to rest satisfied and well-contented in him So God the Father doth rest contented and satisfied in Christ both in regard of his own person and also in respect of us with whom he is well-contented for Christ's sake So much of the meaning Now to come to the Instructions Observ 1 Obser 1. From this Title of Son which is given to Christ we learn that he is true and very God of one and the same Divine Essence with God the Father because otherwise he could not be called the Son of God in that sense as here he is But this Point was spoken of ver 1. Therefore here I onely name it Observ 2 Observ 2. Again in that Christ is called here the beloved Son of the Father we learn this that God the Father doth embrace Christ Jesus his Son with an entire and most affectionate Love so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth Esay 42. 1. Behold my Elect in whom my soul delighteth c. Col. 1. 13. He is called the Son of his Love Typified in Solomon called Jedidiah 2 Sam. 12. 25. This love God the Father hath shewed to his Son sundry wayes 1. By communicating his nature and essence to him by erernall Generation John 17. 24. Contra Dionys. Carthus in John 17. 24. Vide etiam Jansen in locum 2. By bestowing all perfection of gifts and graces of his Spirit upon the humane nature of Christ Psal 45. 7. God even thy God hath anointed thee with Oyl of gladnesse above thy fellows And John 3. 34. God giveth not the spirit by measure to him that is to Christ 3. By committing Power and Authority to him over all Creatures and over the Church The Father loveth the Son and hath given all things into his Hand John 3. 35. 4. By advancing the Person of Christ unto fullness of Glory with himself in the Heavens John 17. 24. That they may behold the Glory which thou hast given me For thou lovedst me before the Foundation of the World See Mr. Byfield on Col. 1. 13. Use 1 Vse 1.
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-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
but God can be truly and properly said to be Lord of the Sabbath Use 2 Use 2. See by this that the keeping of the Sabbath is the Ordinance of Christ himself standing in force by his Divine Authority and not by vertue of humane Laws onely therefore it is not a matter Arbitrary or indifferent to keep the Sabbath Holy but it is a matter of absolute necessity which is laid upon us of Christ himself who is Lord of the Sabbath He did first Institute it and it is by his power and Authority that the first Institution of the Sabbath is established and continued in the Church at this day It was also by his Authority that the day which the Jews kept before Christs Resurrection was changed into that which we now keep and that the first manner of Resting which the Jews used being Typicall is now abrogated by all which it is plain that the keeping of the Sabbath as it is now in use with us is the Ordinance of Christ and stands in force by his Authority and therefore we are to make Conscience of keeping this day chiefly in respect of Christs Ordinance and not onely because mans Law enjoyns the keeping of it Rom. 14. 6. He that observeth the day observeth it to the Lord So must we observe the Sabbath day to the Lord Jesus Christ who is Lord of the Sabbath and whose Ordinance it is that we should keep it Holy Look at this Ordinance of Christ and think seriously and often on it that it may move us to a Conscionable keeping of the day We can never keep it as we ought till we keep it of Conscience towards Christ the Lord of the Sabbath Vse 3 Use 3. See how great is the sin of those that contemn or profane the Sabbath This is to contemn Christ and to set light by his Authority and to profane his holy Ordinance Let all Sabbath-breakers think of this In breaking the Sabbath they sin against Christ the Lord of the Sabbath they contemn and vilify his Authority though there were no Law of Man to forbid the breach of the Sabbath yet the Law of Christ forbids it and he is such a Law-giver as is able to save and to destroy Jam. 4. Take heed then how thou profane the Sabbath though no man should be offended at thee for it yet Christ the Lord of the Sabbath will be offended at thee and that is more then if all men in the World should be offended Remember then that every breach of the Sabbath is an offence and Dishonour to Christ the Lord of the Sabbath as it is in other Ordinances of Christ as the Word or Sacraments c. the contempt of these is the contempt of Christ the Lord of them so it is in the Sabbath Vse 4 Vse 4. Seeing Christ is Lord of the Sabbath let us consecrate and give up this day wholly to his honour and glory Isa 58. 13. spending it in holy exercises tending to his glory as in hearing his Word Prayer c. It is his peculiar day which he hath appropriated to himself therefore yield it unto him wholly and entirely as his due Though he be Lord of all times and dayes yet in special of the Sabbath therefore give unto him that which is his of right do not robb him of any parts of his time c. He hath given and allowed to us six dayes whereon to do our own works how much more should we cheerfully yield unto him one in seven Use 5 Vse 5. Christ being absolute Lord of the Sabbath hence it follows that none but he can dispense with the breach of it therefore neither Man nor Angel hath power to dispense with the breach of the Sabbath or to give leave to any to break it The greatest Kings or Monarchs cannot dispense with the Ordinance of Christ much lesse have Masters and Parents being private persons any Authority to give leave to their Servants or Children to profane the Sabbath day Christ alone is Lord of the Sabbath day and therefore such as take upon them to give Liberty to others to break the Sabbath do incroach upon his Authority as Usurpers None can dispense with the Law of an Earthly King but the King himself So here c. Use 6 Use 6. Christ being Lord of the Sabbath hence it followeth that the particular day appointed at first for keeping of it being altered and changed by the Authority of Christ unto that day which we now keep it is not in the Churches power or in the power of Man to change the Day again without speciall direction from Christ and we have no ground of Scripture at all to move us to think that he will ever alter the day again but the contrary may thence be inferred Finis Secundi Capitis CHAP. III. Mark 3. 1 2 3 4. And he entred again into the Synagogue and there was a man there which had a withered Aug. 29. 1619. hand And they watched him whether he would Heal him on the Sabbath day that they might accuse Him And he saith unto the man which had the withered hand Stand forth And he saith unto them Is it lawfull to do good on the Sabbath dayes or to do evil to save life or to kill but they held their peace THis Chapter consisteth of five principall parts 1. Our Saviour Christs Miraculous Curing of one that had a Withered hand unto the sixth Verse 2. Certain Consequents which followed thereupon from the sixth Verse unto the 13th 3. Our Saviour Christs Calling and choosing of the Twelve Apostles From thence to the two and twentieth Verse 4. His Apology or defence of himself against the wicked slander of the Scribes charging him as if he cast out Devils by the help of Beelzebub from the two and twentieth to the one and thirtieth Verse 5. A Message sent unto him by his Mother and Brethren with his Answer to them that did the Message from Ver. 31. to the end of the Chapter Touching the first part which contains the Miraculous Curing of him that had the Withered hand In it we may Consider three things 1. The Circumstances of the Miracle ver 1. 2. 2. Certain Preparatives making way unto it ver 3 4. 3. The Miracle it self ver 5. The Circumstances are four 1. The place where In the Synagogue 2. The occasion of the Miracle Our Saviours entring into the Synagogue 3. The person upon whom it was wrought One that had a withered hand 4. The persons before whom and in whose presence it was wrought Namely the Scribes and Pharisees described by their malicious dealing against our Saviour in that they watched him c. v. 2. He entred again This hath relation to his former going into the Synagogues to Preach What the Synagogues of the Jews were we have heard before That which is here spoken of was some Synagogue of Galilee where our Saviour at this time was Matth. 12. 9. It is said he went into their Synagogue That
to spoil us in our goods and substanâ—e as he did Job Observ 4 Observ 4. In that the Devil so soon as they were entred into the Swine do presently carry them headlong into the waters and drown them hence we may gather how the Devill desireth to deal with those into whom he entreth and getteth possession either in their bodies or mind he laboureth if it be possible to carry them headlong to destruction Thus he dealt with those that were bodily possessed as we may see in that example Mark 9. 22. The Devill oft-times cast him into the fire and into the waters to destroy him So also he deâ—leth with those in whose Hearts and minds he gets possession by his Temptations being entred into them he labour to carry them and thrust them on headlong to eternal destruction of Soul and body And this he doth by his violent and forcible tempting and drawing them to sin from time to time whence he is said to work effectually in the Children of Disobedience Ephes 2. 2. Thus being entred into Judas he thrust him forward with violence to betray Christ for money and afterwards to despair and hang himself and thus he carryed him headlong to everlasting destruction So also he dealt with others as with Anamas and Sapphira Act. 5. Also with Saul and Ahitophel c. Therefore he is said to be a Murderer from the beginning Joh. 8. and he is called a Destroyer Rev. 9. 11. Use 1 Use 1. See the wofull misery of all such in whom the Devill gets possession they are led captives at his Will 2 Tim. 2. 26. till he bring them to destruction if the Lord do not in Mercy deliver them from his power in due time That which Solomon speaks of the young wanton which follows the entising Harlot is true of those that follow the Devil's enticements and are carryed of him to sin they go as an Oxe to the slaughter c. Prov. 7. 22. Vse 2 Use 2. Pray therefore to the Lord to keep us from the power of Satan and not to suffer him to enter or get possession in our bodies or Souls especially in our Souls lest if he once get hold in us he carry us to destruction as he did the Heard of Swine Desire the Lord to restrain him and not to give him power to enter into us by his Temptations And be carefull by all good means to resist his Temptations and not to give place to them nor to give them the least entrance into our hearts by yielding to them Think how dangerous it is for the Devil to get entrance into thy heart if he once get into thee as into the Heard of Swine he will labour with all his power to carry thee headlong to destruction So much of the first consequent of the Miracle The Devills entring into the Swine and drowning them in the Sea Mark 5. 14. And they that fed the Swine fled and told it in the City and in the Countrey And they went out Octob. 15. 1620. to see what it was that was done NOW to speak of the second Consequent or effect which followed in the Swine-heards which kept the Swine ver 14. They fled and told it in the City and Countrey They fled They were moved to flee through fear with which they were stricken at the sight of so great a Miracle when they saw the Legion of Devills cast out and all their Heard of Swine suddenly drowned And told it in the City It is likely the Evangelist meaneth the City Gadara though he name it not from which the people of the Countrey took their name as hath bin shewed before Now here we may observe some things commendable in these Swine-heards and some things discommendable Things commendable are these 1. That they seeing this great Miracle wrought by Christ were moved with fear which made them to flee 2. That being fled they made report unto the people of the Countrey where they came touching this Miracle Things discommendable in them are these 1. That they made no right use unto themselves of this Miracle of Christ for they were not moved by it to acknowledg his Divine power nor to believe in him or imbrace his Doctrine as they should have done 2. That they fled from Christ and shunned his presence whereas they should have come to him and have submitted themselves and acknowledged his power From the things commendable in them observe two points of Instruction Observ 1 Observ 1. That it is good for us to be affected and moved with fear at the great and Miraculous works of God So chap. 2. 12. when they saw him that had the Palsy miraculously cured they were all amazed and Glorified God Psal 40. 4. The Prophet having mentioned God's Miraculous work of delivering him from the horrible pit and miry Clay that is from fearfull dangers and troubles he addeth this that Many shall see it and fear and trust in the Lord. So Psal 52. 6. having mentioned Gods work of Judgment and Justice against Doeg he saith The Righteous should see and fear c. Psal 119. 120. I am afraid of thy Judgments that is of thy works of Justice and Judgment on the wicked Thus when we see or take notice of Gods works of Creation and Providence or of his great works of Justice or Mercy we should be moved with fear and reverence of them yet this must not be a meer servile fear onely in regard of the Power or Justice of God shewed in his works for so the Wicked fear and tremble at Gods great works But our fear of Gods Power and Justice must be joyned with fear of him in regard of his Mercy which must make us afraid to offend him by sin as a good child feareth his Father whom he is loath to offend in regard of his love to him Vse Use This condemneth their blockishness and hardness of Heart who are little or not at all moved with fear or reverence of the great and Miraculous works of God when they take notice of them Some can see and hear of God's wonderfull works of Creation and Government of the World and of his Miraculous works of Justice and Mercy shewed on themselves and others and scarce be moved with any fear or reverence at all A sign of great hardness of heart Such are worse then Pharaoh Nebuchadnezzar or Foelix who trembled at the great works of God and worse they are then the Scribes and Pharisees who often were astonished at the beholding of Christ's wonderfull Miracles Observ 2 Observ 2. In that these keepers of the Swine did make report of the Miracle to the people of the City and Country we are in this to imitate them viz. in taking all good occasions to acquaint others with the great and wonderful works of God which we have taken notice of It is good for us to relate them unto others Psal 105. 2. Sing Psalms to God talk ye of all his wondrous works Psal 64. 9.
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
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
all which joyntly considered no marvail if they were stricken with very great fear and admiration Now in this their amazement and admiration something is Commendable and something Discommendable It is Commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ It is Discommendable that they did exceed due measure in this astonishment and admiration of the Miracles themselves without due consideration of Christ's Divine Power by which they were wrought notwithstanding that this Power had been clearly manifested but a little before in that great Miracle of the Loaves and Fishes Object Object Matth. 14. 33. They that were in the Ship came and worshipped him and confessed him to be the Son of God c. Therefore it seems that they did sufficiently consider and acknowledge Christ's Divine Power c. Answ Answ It is most likely that they did not at first make that confession but after they had better considered of the matter At first they were overmuch astonished with wonder at the strangeness of the Miracles yet at length upon better consideration they came to Christ and confessed his Divine Power They considered not the Miracle of the Loaves This is not so to be taken as if they did not or had not at all considered or thought of that great Miracle For it is not likely that Christ's own Disciples were so blockish and sensless as to passe over so great a Miracle without any consideration or notice taken of it at all but the meaning is that they had not yet so seriously and throughly considered of that great Miracle as they should have done they had not so considered it as to take speciall notice of Christ's Divine Power manifested by it nor so as to be moved by consideration of it to acknowledge and believe stedfastly that his Power as they ought to have done Heart was hardened By heart understand 1. Their minds and understandings So the word is used Rom. 2. 15. 2. Principally their Wills and Affections so taken often in Scripture Both these are said to be Hardened That is 1. Their minds were blinded with ignorance dullness and blockishness so as they were not fit to conceive and understand so throughly as was fit Christ's Power c. 2. Their hearts and affections were so hardned in unbelief that they were not fit to believe and acknowledge as they ought the same Divine Power of Christ The word in the Originall is a Metaphor from the brawn of the hand which is without sense implying that their hearts were not so sensible as they should be of Christ's Power c. Hardness of heart is two-fold 1. Such as is in the Wicked c. 2. In the Godly c. This latter is here meant So much of the sense of the words Observ 1 They were sore amazed c. Observ 1. It is good for us to be much affected and moved with admiration and fear of the great and extraordinary Works of God See before Chap. 4. 41. and Chap. 2. 12. David in the Psalms doth often admire God's great works of Creation and Providence c. See also Job 37. 1. Observ 2 Observ 2. We must not so be carryed away with astonishment and admiration at the works of God as to forget or not duly to consider and seriously think of his Divine Power and Providence by which they are wrought and come to passe Herein the Disciples of Christ were now faulty and therefore in this we are not to imitate them but rather by their example to learn to be the more watchfull against this fault and corruption which makes us apt to be too much taken up with admiration and astonishment at the great works of God without due consideration and meditation of the Power and Providence of God by which they are wrought On the contrary we must so be moved with admiration and reverence of such extraordinary works of God that we take speciall notice of his Power and Providence manifested in them and believe and acknowledge the same But to proceed Observ For they considered not c. Observ By nature we are all very slow backward and unfit to understand and consider aright of the great works of God which we see or hear of so to consider them as to make use of them c. If Christ's Disciples were thus slow of heart to conceive and duly to consider of Christ'â— Miracles how much more is this true of others c. Now how slow and backward they were to consider aright of Christ's Miracles may appear both in this place and also Mark 8. 17. where our Saviour doth reprove them for not remembring and making use as they should have done of the two great Miracles in multiplying the Loaves and Fishes at severall times This also we may see in the Israelites Psal 106. 13. They soon forgat the works of God And in the Jews Isa 5. 12. of whom it is said That they regarded not the Work of the Lord nor considered the operation of his hands Vse Use Labour every one to see this our naturall corruption which makes us so unfit to consider aright and to make use of the great works of God and not onely to see it but to be humbled for it and to strive against it praying unto God to give us hearts and minds more duly and seriously to consider of his great works which we see or hear of and to make good use of them especially of his extraordinary and miraculous works So David professeth that he would Psal 77. 11 12. I will remember the works of the Lord surely I will remember thy wonders of old I will meditate of all thy Works and talk of thy Doings Now it must not be a bare remembrance or meditation of God's great and extraordinary Works but it must be joyned with a desire and care to make a good and holy use of them learning by his works of Power and Justice to fear Him and by his works of Mercy to love Him and to express our love by our conscionable obedience to His Will c. It followeth For their heart was hardned Observ 1. Hence gather That hardness of heart is a main cause hindring the ftuit and profit which we should reap by the means of Grace as the Word Sacraments Works of God c. The hardnesse of the Disciples hearts was the cause that they did not duly consider of Christ's Miracles sometimes nor make such good use of them as they should have done So Mark 8. 17. Have ye your heart yet hardned And do you not remember when I brake the five Loaves c. And as this is true of Christ's Disciples who were Believers so much more true is it of the Wicked and Unbelievers What was the cause that Pharoah did not so lay the Judgments of God to heart as he should have done nor so profit by them and by the Messages sent to him by Moses but the hardnesse of his heart This
Answ Answ In that they were too much carryed away and rapt with admiration of the Work or Miracle it self and did not so duly and seriously consider and take notice of the divine Power of Christ by which it was wrought The points of Instruction to be observed hence see before Chap. 6. 51. Chap. 1. 27. Chap. 2. 12 c. Observ 1 The fourth and last Consequent of the Miracle is the effect which that great astonishment brought forth in them causing them to give so good testimony of all the works of Christ That he had done all well c. And this is spoken in commendation of them that they were not onely moved with admiration at the Miracle but that they brake forth into this testimony of it and all the other Miracles of Christ approving and commending them Observ 1. It is fit for us when we take notice of the great and wonderfull works of God not onely to be affected in Heart with reverence and admiration of them but also to testifie the same in words as occasion is offered by giving honourable testimony of such works of God acknowledging and magnifying the same So did this People here give testimony of this Miracle of Christ commending and extolling the same So David in the Book of Psalms often breaketh forth into praise and commendation of the great works of God See Psal 19. Psal 111. Psal 118. c. And he often exhorteth others also to do the like So Elihu Job 36. 37. Chapters Reason Reason This is a speciall honour unto God himself and so he accompteth it when we speak honourably and respectfully of his works praising and magnifying the same Use Vse To reprove such as bury the great and extraordinary works of God in silence or else speak not of them with such Honour Reverence and Respect as is due unto them c. A sign they are not affected in Heart with such due reverence and admiration of them as is fit c. Observ 2 Observ 2. In that our Saviour Christ did so live and carry himself in his Calling and Ministery upon Earth that he procured and had the good word and testimony of men yea of the common People who commended him for doing all things well c. Hence we are to learn by this example to endeavour so to walk and live in our Places and Callings That we may procure and have the good testimony and approbation of men for our good Conversation and not onely the good testimony of the better sort but of all so far as is possible Rom. 12. 17. Provide things honest in the sight of all men Phil. 4. 8. Whatsoever things are true honest c. and of good report If there be any vertue and praise c. 1 Tim. 3. 7. A Bishop should have good report even from without so every Christian As we are first and principally to approve our Life and Conversation to God so we are not to neglect or contemn the good opinion and approbation of Men so far as it may be had and procured with the keeping of a good Conscience Now the good testimony and approbation of Men is procured two wayes especially 1. By walking innocently and uprightly endeavouring to have alwayes a good conscience towards God and Man as Paul did Acts 24. 16. And this innocent and upright walking stands partly in avoiding all known and manifest sins and partly in conscionable practise of all good and holy Duties required of us in the Word of God 2. By a wise and circumspect walking towards all Men even toward those that are without that is the profane and wicked Col. 4. 5. Not giving just occasion of offence to such not that we can walk either so innocently or so wisely as Christ did but that we must endeavour it as far as is possible c. Use Vse For reproof of such as walk scandalously and offensively before men living in grosse and manifest sins and making no conscience of good Duties required in the Word of God in so much that they justly open the mouths of others against them to speak evil of them c. Observ 3 Observ 3. That which is here spoken chiefly of the Miracles of Christ that he did them all well is true in the largest sense of all other actions of his Life upon Earth that he did them all well yea perfitly well not failing any way either in the matter or manner of doing All his Works and Actions were most perfitly good just and holy without mixture of sin in any of them not only his Miracles but his preaching praying conference keeping the Sabbath c. Joh. 8. 46. Which of you convinceth me of sin He fullfilled all Righteousnesse and all Obedience due to both Tables of the Morall Law and likewise to the Ceremoniall Law Rom. 10. 4. Christ is the end that is the perfection or full accomplishment of the Law for Righteousnesse c. Vse 1 Use 1. Comfort to true Believers against their manifold imperfections and faylings in their life and Actions and in the obedience required of them to the Law of God Though we cannot do all things well but in many things we all offend Jam. 3. 2. yea we do nothing perfitly well but our best Actions and Duties are as menstruous Clowts mingled with much Corruption yet this is our great comfort that Christ our Head and Saviour being on Earth did all things well yea perfitly well performing all perfit and full obedience to the Law of God and that for us that we being by Faith ingrafted into him may by his perfit active Obedience and Righteousness be justified before God See Rom. 10. 4. Vse 2 Vse 2. Seeing Christ did all things well as the People here freely acknowledge and yet at other times he was charged and accused by others as an evil Doer as a Friend of Sinners as a Drunkard and Glutton as one that had a Devil c. This may teach all Christians that though they live never so uprightly and innocently yet they must look to be evil spoken of and to be unjustly charged and slandered as evil Doers Therefore when this comes so to pass we are not to be discouraged onely look to this That we so walk and live that we give not just occasion to the profane and wicked to open their mouthes against us c. Finis Septimi Capitis CHAP. VIII Mark 8. 1 unto the 10. In those Dayes the Multitude being very great and having nothing to eat Jesus called his Sept. 15. 1622. Disciples unto him and said unto them c. THE principall parts of this Chapter are these 1. Our Saviour himself miraculously feeding of 4000 with seven Loaves and a few Fishes from Verse 1. unto the 10. 2. His Answer to the Pharisees questioning with Him and tempting Him by seeking of him a Sign from Heaven from Verse 10. unto the 14. 3. His Admonition given to his Disciples to take heed of the leaven of the
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
evil counsell given them by others that they are ready to hearken to the same their ears are open to it They are easily perswaded by such as entise them to sin or disswade and discourage them from well-doing Like unto Eve who was soon perswaded by the Devil to disobey God in eating of the forbidden Fruit. No marvail if such run into many grosse sins so long as they are so ready to hearken to such as entise them to sin No marvail if they neglect many good Duties seeing they have their ears open to the counsell of such as go about to hinder them in such Duties Vse 2 Use 2. To admonish us eveâ—y one to take heed of hearkning to the evil counsell of such as would draw us away from our Duty to God or allure us to sin against Him yea to be so far from in bracing such counsell as to shew our utter dislike and detestation of it yea though it be tendered to us by our dearest Friends and under a good pretence yet we are not to give it the hearing We are to stop our ears against these Syren-Songs by which others go about to allure us to sin or to draw away from our obedience to God Observ 5 Observ 5. In that our Saviour calls Peter Satan because he went about to hinder him from yielding obedience to the Will of God in Suffering for Us We may learn this That such as go about by evil counsell and perswasions to hinder uâ— from obeying God or to urge us to sin against Him are herein Instruments of Satan being set on work by him and doing his Office As the Serpent tempting Eve was the Devil's Instrument and therefore he is said To have been a Murderer from the beginning Joh. 8. 44. So all such as go about any way to entise us to sin or to draw us from our Duty to God are Instruments of Satan and Factors for him 2 Cor. 11. 3. The Apostle feared lest as the Serpent beguiled Eve by subtilty c. So the Devil by means of his Instruments the false Apostles should draw them away from the Gospel Therefore also ver 15. those false Apostles are called the Ministers of Satan Ephes 6. 12. In fighting against sinfull Temptations we are said to wrestle not onely against Flesh and Blood that is against men who go about to tempt us to sin but chiefly against Principalities c. that is against the Devils or wicked Spirits which set men awork to Tempt us Luke 22. 31. Our Saviour foretelling Peter of his Fall saith That Satan should winnow him that is tempt him to deny Christ yet this was done by the Damosel and others which came to Peter and charged him to be one of Christ's Followers Matth. 26. Therefore they were Satan's Instruments herein Vse 1 Use 1. See how great a sin it is to go about to disswade or hinder others from good Duties or to entise them to sin This is to play the Devil's part to do his Office yea to be his Instrument c. Take heed therefore of this Sanaticall practise let not the Devil employ thee as hiâ— Factor to Deal or Trade for him in drawing others to sin or in discouraging or hindring them from well-doing The Devil is the Tempter by Office therefore if thou be a Tempter thou art like him and dost his work c. Think of it such as entise others to the Ale-house Hab. 2. 15. or to break the Sabbath c. Vse 2 Vse 2. See what cause there is for us utterly to reject and detest the counsell and perswasions of such as disswade us from good Duties or entise us to Sin seeing they are herein the Devil's Instruments employed by him Therefore as we should not hearken to the Devil himself but detest and flee from him if he should appear to us in visible shape to tempt us so neither to let us give Ear to evil Counsellors but rather say to them as Christ here did to Peter Get thee behind me Satan c. Mr. Latimer being before his Death tempted to recant and deny the Truth by one who refused to tell him his name would not hear him but thus replyed to him Well saies he Christ hath named thee in that saying Get thee behind me Satan Psal 1. 1. Blessed is he that walketh not in the Counsell of the Ungodly Let the Counsel of the Wicked be far from us as Job 21. 16. Observ 6 Observ 6. Lastly in that our Saviour is so offended and takes it so heinously at Peter's hand that he should go about to hinder him from suffering as appeareth more plainly Matth. 16. 23. we are to take notice of the unspeakable love of Christ to us and of his earnest desire and care to accomplish the Work of our Redemption and Salvation by his Death and Sufferings So great was his love and so vehement his desire of purchasing our Salvation though with his own Death and Sufferings that he would not endure to be hindered in this Work He would not with patience hear Peter speak against it Therefore also Joh. 18. 11. when he would have delivered Christ by the Sword our Saviour blamed him and commanded him to put up his Sword saying The Cup which my Father hath given me shall I not drink it So at other times he shewed his earnest and vehement desire of accomplishing the Work of our Salvation by his Death and Sufferings Luke 12. 50. I have a Baptism to be baptized with meaning his Death and how am I streightned or pained till it be accomplished And Luke 22. 15. With desire have I desired to eat this Pass-over with you before I suffer This Love of Christ was so much the greater by how much more bitter and grievous his Sufferings were than Peter could or did conceive Use Vse Teacheth us to labour more and more to be affected with this infinite Love of Christ that it may stir us up to true thankfulness unto him for the same and that it may draw our hearts to love him truly again and with our chiefest love expressing it by our earnest and vehement desire of glorifying him by all duties of obedience in our lives As he shewed his love to us by a zealous care and vehement desire of working our Salvation by his own death and bitter Suffering so must we shew our love to him by our zeal for his Glory and vehement desire of advancing the same As he would not with patience endure any to hinder him in the Work of our Redemption but shewed himself greatly offended at them so must we at such as would hinder us in seeking his Glory Mark 8. 33. But when he had turned about c. Octob. 2. 1625. OF our Saviour's sharp manner of reproving Peter for disswading him from Suffering ye have already heard Now followeth the Cause or Reason of his Reproof or the matter for which he reproved him in these words For thou savourest not c. In which words
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and â—ely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things â—o far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most