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
discharge of their Calling and Ministry that they may approve their diligence and faithfulness unto Christ who hath called them to that Office This they are to aim at especially Isa 49. 4. The Prophet had so carried himself in his Ministry that he was able to say His work was with his God And though Israel were not gathered yet he should be glorious in the eyes of the Lord c. So Paul in his Ministry was most careful to approve himself to God 2 Cor. 2. 17. As of Sincerity as of God in the sight of God speak we in Christ 1 Thes 2. 4. As we are allowed of God c. not as pleasing men but God who tryeth our hearts 2 Tim. 2. 4. No man that warreth intangleth himself c. that he may please him that hath chosen him to be a Souldier Quest Quest What must Ministers do that they may approve their Ministry to God so as to give a comfortable accompt to him Answ Answ They must above all other things seek God's Glory and the Salvation of the People committed to them not their own praise or profit or to please men c. Now as this is true of Ministers so of all Christias in their places they must in all duties of their Callings seek God's Glory and to approve themselves to Christ Use Use This reproveth such Ministers or other Christians who in discharge of their Callings and Duties make not this their principal care to glorify and please God and to approve themselves to Christ But they seek their own Glory or Gain and the pleasing of men But remember that of Galath 1. 10. Observ 2 Observ 2. Further observe here that Ministers ought so faithfully and conscionably to do the duties of their Calling that they may be able to give a good and comfortable accompt thereof unto Christ who hath en oyned them those duties Hebr. 13. 17. They watch for your Souls as they that must give accompt c. Therefore Paul charged Timothy before Christ who shall judge the quick and the dead to be diligent in Preaching 2 Tim 4. 1. And so he professeth of himself 2 Cor. 5. 10. We must all appear before the Judgment-Seat of Christ c. Knowing therefore the terrour of the Lord we perswade men c. And as this is true of Ministers so of all Christians that they must so faithfully and conscionably do the Duties of their Callings that they may with comfort give accompt thereof to God Eccless 12. 13. Fear God and keep his Commandments c. For God will bring every work into Judgment c. So Job 31. 13. If I despised the cause of my Man-servant c. What then shall I do when God riseth up c Use 1 Vse 1. This reproveth such as seldom or never think of the Accompt they must give unto Christ for performance of their duties this makes them so negligent unfaithful and unconscionable in serving God in their places Use 2 Use 2. Let us often think of our accompt to be given for the faithful discharge of all duties of our Callings that this may make us faithful and conscionable in them Remember that as God hath enjoyned us good duties in our Callings so he will look for an accompt from us how we have performed them how diligently how faithfully c. Think often and seriously of this and let it move us so to do all good duties that we may have comfort in the performance of them and afterward and that we may be able with comfort to give accompt unto God of our faithfulness and sincerity in them Rest not in the work done but look that we so perform every good duty in sincerity and uprightness of heart as before God that we may hereafter comfortably give accompt to him how we have performed it It is not enough for a Servant to do his work enjoyned him but he must do it as his Master hath appointed and so as he may give a good Accompt of it to his Master So we must do Christ's work c. So much of the Apostles relating unto Christ their labours in Preaching and Working Miracles mentioned by the Evangelist as an occasion of Christ's withdrawing himself and his Apostles into the Desert to rest themselves Now the next thing in the words to be considered is Our Saviour's calling his Disciples apart into the Desert He said unto them Come ye your selves apart c. As if he had said I will not onely go apart my self but I think it fit also for you to go with me that ye may for a time rest your selves after your jourey and labours in Preaching c. Into a desert place What Desert this was St. Luke doth more plainly express Luke 9. 10. He saith it was the Desert of the City called Bethsaida so called as 't is likely because it was neer unto Bethsaida or because it did lye over against Bethsaida on the other side of the Water See Ver. 45. Somethink this Desert lay on the further side of the Lake of Gennesareth or Sea of Galilee that is on the East side of that Lake in respect of Galilee and that it lay over against the City of Bethsaida so as the Desert was at one side of the Lake and the City on the other side because Joh. 6. 1. it is said our Saviour going into this Desert went over the Sea of Galilee and because Ver. 45. of this Chapter he being in this Desert with his Disciples is said to constrain them to pass over by Ship to the other side unto Bethsaida Sic Jansen Lyser Adrichom Sed contr à Beza in Joh. 6. 1. et Casaub Annot. in Mat. 14. 22. et in Mar. 6. 45. quorum sententia verisimilior Observ 1 Observ 1. Here we see That the Lord Jesus doth not require of his Servants continuall and uncessant labour in the Duties of their Callings but doth allow them some times of rest and refreshing after labour and wearinesse Our Saviour knowing that his Apostles had now laboured and were much wearyed with their Journey and with preaching and working Miracles he willeth them to come a-part with him to rest themselves a while in the Desart For this Cause also our Saviour himself sometimes being much wearyed with the labours of preaching and working Miracles in Publick did use to withdraw himself that he might for a time be private to rest and refresh himself And Joh. 4. 6. being wearyed with his Journey he sat on the Well which shews that it is also lawfull for us after wearynesse and labour to take some times of Rest Therefore as God hath made the Day-time fit for labour so the Night for rest and sleep Psal 104. 23. The Sun ariseth c. Man goeth forth to his Work and Labour untill the Evening Therefore also God hath so ordained that there should be one Day in Seven in which both Man and Beast should rest from the ordinary labours which they indure upon the
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
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
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
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
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
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
commit sin which tends to their own hurt even to the destruction of their own Souls Jam. 1. 15. It is strange to see how diligent and careful many are to plot and practise sin and to fulfil their wicked lusts never considering that in so doing they take care and use diligence to destroy their own Souls Use 2 Use 2. How much more diligent should we be in watching all occasions and opportunities of doing good If the wicked shew such diligence in watching opportunities to commit sin much more cause have we to watch all occasions daily of glorifying God and of doing good to others and of working out our own Salvation Otherwise the diligence of the wicked in practising sin may shame our negligence in doing good Therefore as the wicked do watch all occasions to practise sin so let us much more watch occasions to do good duties 1 Pet. 4. 7. Watch unto Prayer The like may be said of other good duties as hearing the Word Reading c. We must watch unto them that is diligently observe all good occasions to perform them Observ 2 Observ 2. In that it is said they watched him that they might accuse him we learn further that it is the property of wicked malicious persons such as the Scribes and Pharisees to desire and seek to accuse others wrongfully to seek occasions of unjust or false accusing of others that so they may discredit them or bring them into trouble and danger Thus the Scribes and Pharisees sought to accuse our Saviour Christ wrongfully as we see here So also Luke 11. ult They laid wait for him seeking to catch something from his mouth whereby they might accuse him So Matth. 26. 59. The Chief Priests and Elders and all the Council sought false witness against Jesus to put him to death But they found none c. So Dan. 6. 4. The Princes of Darius sought to find occasion against Daniel concerning the Kingdom c. Vse Use Let this be far from us to seek occasion and matter of unjust and false Accusation of others Remember that it is the proper practise of wicked and malicious men to accuse others falsly 2 Tim. 3. 3. one of the sins that should raign in these last times is men should be false Accusers See that none of us be in this number It is the Devil's practise to accuse the Brethren before God day and night Revel 12. 10. The more any is given to false accusing the more like he is to Satan bearing his Image and resembling him in Practice We ought to clear the Innocency of others by all means that we can and therefore far should it be from us to seek occasion and matter against others to accuse them wrongfully But of this sin of false accusing we heard before Chap. 2. Ver. 24. So much of the Circumstances of this Miracle here mentioned by the Evangelist Now follow the Preparatives unto it which are two set down ver 3 4. The first is the Speech of our Saviour unto the party that was to be cured bidding him stand forth in the midst ver 3. The second is his Speech unto the Scribes and Pharisees in which he propounds a Question to them touching the doing of good upon the Sabbath day which Question did put them to silence Touching the words of our Saviour to the party to be cured in that he bids him arise and stand forth in the midds the Reason hereof was that the Miracle might be the more evident and apparent to the beholders therefore he would have the party diseased to stand forth that all that were present in the Synagogue might take notice of his case and of the Miracle which was to be wrought upon him And this shews the courage and boldness of our Saviour that he did not fear the Cavils or Accusations of the Pharisees though he knew their thoughts against him Luke 6. 8. therefore he bids himstand forth ready to be healed to shew that he was resolved to cure him notwithstanding their malicious purpose to accuse him for it as a Breaker of the Sabbath Observ Observ In that our Saviour bids him stand forth to the end the Miracle might be apparently seen and taken notice of we learn That the Miracles of our Saviour Christ were truely and really wrought and that they were not Satanical Delusions See this Point before observed Chap. 2. Verse 12. It followeth Ver. 4. He said unto them Is it lawful c. It appears Matth. 12. 10. that the Scribes and Pharisees did first propound a question to our Saviour asking him Whether it were lawful to heal upon a Sabbath day unto which our Saviour here answereth by propounding another question unto them thereby to confute their question Is it lawful to do good on the Sabbath c. q. d. It is as lawful and expedient to do good on the Sabbath as it is unlawful and unexpedient to do evil on it Now by doing good or evil here is meant doing good or evil unto Man's body or bodily life as appears by the words following Is it lawful to save life or to kill So the meaning is this Is it lawful to do good or to do hurt to the body or bodily life of man upon the Sabbath Now by this question thus propounded our Saviour implyes that in the present case he must needs do one of these either good or hurt unto this party which had the withered hand the reason is because in the case of necessity not to do good to our Neighbour if it be in our power is to hurt him and not to save his life in this case is to destroy or take it away Now our Saviour knew that the Pharisees durst not grant that it was lawful to do hurt or to take away life on the Sabbath and therefore they must needs yield it lawful and necessary to do good and to save life on the Sabbath Note that this question of our Saviour hath the force of an earnest Affirmation and it is as much as if he had said It is certainly lawful and expedient to do good to Man and to save his life and not to hurt Man or to destroy life on the Sabbath And they held their peace Though they were convinced by reason so as they had nothing to reply against our Saviour's question to confute it yet such is their obstinacy that they will not plainly confess the truth as they should have done but rather hold their peace and say nothing This for meaning of the words in this Verse Observ 1 Observ 1. Here first we are taught that it is lawful on the Sabbath day to do works of mercy tending to the good and preservation of Man's Body and bodily Life See this Point handled before Chap. 2. Ver. 26 27. Observ 2 Observ 2. From the manner of our Saviour's Speech Is it lawful to do good or to do evil on the Sabbath c. We may learn that in the accompt of God there is no
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
life and Grace whereby they are quickned and inabled to yield true and acceptable obedience to the Will of God which before they could not do Joh. 15. 5. He that is a branch of Christ the true Vine abiding in him c. bringeth forth much fruit The reason is because as the brances of a Vine receive life and juice from the root whereby they are made fruitfull so the Believer receives Spiritual life and Grace from Christ whereby he is inabled to bring forth fruit of good works and of obedience to the Will of God therefore in fine versus he addeth Without me ye can do nothing Observ Further we must here observe that the true obedience which the Faithfull do yield to the Will of God hath some special properties by which it differeth from the counterfeit Obedience which is performed by Hypocrites The first property is that it is an entire and universall obedience to the whole Will of God not to some part but to every part of it hating and striving against all sin and indeavouring to perform all good Duties required like David who had respect to all Gods Commandments Psal 119. 6. and like Josiah 2 King 23. 25. who turned to God according to all the Law of Moses c. and as Zachary and Elizabeth Luk. 1. 6. 2. It is a constant obedience reaching to all the parts of their life after the time of their effectuall calling It consisteth not in one or two or a few good Actions performed by fits now and then but in a constant course of holiness throughout their whole life after their calling They do not begin in the Spirit and end in the flesh but they continue in well-doing 3. It is the obedience of the whole man both inward and outward being carefull to glorify God both in their bodies and Spirits 1 Cor. 6. 20. So much of the Doctrine Use 1 Use 1. To convince many not to be true Believers and so not of Spiritual kindred with Christ because though they profess to Believe in Christ yet they shew not forth the soundness of true Faith by Conscionable obedience to the Will of God There is no care in them to Glorify God by a Holy course of life in way of obedience to his Will nay on the contrary their lives are profane and wicked spent in the practice of sin and disobedience against God yea in gross sins as swearing Drunkenness uncleanness and the like What is to be thought of such shall we think that they have Faith or that they have any Spirituall union or Kindred with Christ It is impossible true Faith purifieth the heart and the life neither can it stand with a profane and wicked life neither is it likely or possible that those that so live should have any union with Christ No no there is no Communion between Light and Darkness no Kindred between Christ and Belial or the children of Belial such as all profane and wicked men are So long as thou art such a one never say thou belivest in Christ never think nor perswade thy self vainly that thou hast union with him or any part in him never think that thou art of his Kindred by Faith Christ hath no such Kindred or brethren he hath no profane swearers to be his Brethren no Dâ—unkards no unchast filthy Adulterers c. If thou be of this rank thou art one of the Devils Kindred yea thou art a child of his one of his brood and spawn as it were Joh. 8. 44. Ye are of your Father the Devill and the lusts of your Father ye will do c. So may it be said to all wicked and ungodly livers what Profession soever they make of their Belief in Christ and of their hope to be saved by him Vse 2 Use 2. To reprove another sort who though they be not so bad as the former yet they come far short of that which should be in all that are of Christ's Kindred by Faith I mean such as make shew of some kind of Obedience to the Will of God but it is no true or sincere obedience no such as true Faith brings forth Some are content to obey in some things but not in all like Herod Mark 6. 20. So far as may stand with their pleasures or profits they will conform in shew to the Will of God and to his Word but no further if there be a speciall darling sin which is most pleasing or profitable to them that they will not forsake though they be often taught that it is forbidden and condemned in the Word of God Others make shew of obedience to the Word of God for a time or now and then by fits doing some good Duties or beginning some good course but they are not constant therein they begin in the Spirit and end in the flesh their goodness is like the Morning Dew as the Prophet Hosea complaineth of Ephraim and Judah Hos 6. 4. Others again shew outward conformity to the Will of God but obey not from the Heart they do not yield God the obedience of the whole man All these sorts come short of that true and sincere obedience to the Will of God which is and ought to be shewed forth by all that have Kindred with Christ by Faith Therefore let every one examine what obedience they yield to the Will of God for if it be no better then this before named it can be no sure evidence to them of the soundnesse of their Faith nor of their Spirituall Kindred with Christ Use 3 Vse 3. Labour to approve our selves to have spiritual Kindred with Christ by Faith by making Conscience of sincere obedience to the Will of God in our Lives Let none rest in a naked Profession of Faith but be carefull to shew it by the fruit of good works and by doing the Will of God See Matth. 7. 21. It is a dead Faith that is separate from good works and from obedience to the Will of God Such a Faith can never unite one to Christ nor make him to be of his Spiritual Kindred Beware therefore of resting in this dead counterfeit Faith of Hypocrites and labour to shew forth the power and life of a true Faith by thy care and Conscience to do the Will of God in thy life Thus shalt thou prove to others and to thy own Conscience that thou art one of Christ's brethren and Kindred look therefore unto this and be careful of it Those that have Alliance or kindred with great persons love to speak of their Pedigree and to have it known to others and therefore they will sometimes have it drawn out fair in Tables or set down in writing that they may shew it to others but in vain is it for any to shew their natural Pedigree and Kindred with great Persons if they cannot shew their Spiritual kindred with Christ by true Faith and by sincere obedience to the Will of God which is the unseparable fruit and companion of true Faith let every
Christ for then it would have moved them to have made better use of this Miracle than they did They that saw it told them what was done c. That is they that were present at the time of working the Miracle related it unto the rest that were not then present Then they began to pray him to depart c. St. Luke sayes The whole multitude of the Country besought him to depart Quest Quest Why did they desire his departure Answ Answ St. Luke giveth the Reason Chap. 8. 37. Because they were taken with a great fear Quest Quest What was it which they feared Answ Answ 1. It is likely they feared the Power and Majesty of Christ which shined forth in this great Miracle 2. They feared also the loss of more of their Swine or other Cattel of theirs if our Saviour should have continued in the Country longer and have cast our more Devils there And herein appeared the gross covetousness and profaneness of these Gadarenes preferring their Swine and other Cattel before the company and presence of Christ who came to do good among them yea to offer to them the means of salvation by preaching to them and by confirming his Doctrine with this Miracle yet had they rather part with Christ than lose their Swine or other Cattel Quest Quest Why did they pray or intreat him to be gone and not rather persecute and drive him out of their Coasts seeing they were much offended at him for the loss of their Swine Answ Answ They were so terrified with the Power and Majesty of Christ which he manifested by this Miracle that they durst not deal roughly or violently with him but rather by intreaty So much of the meaning of these Verses Now here again in the practice of these Gadarens some things are commendable and some again discommendable Things commendable are 1. That they came out to see what was done and came to Christ to take notice of this great Miracle 2. That they were moved with fear at the sight of it 3. They relate it one to another Verse 16. Things discommendable are 1. That though they came and saw what was done and that the man was dispossessed and perfectly cured yet they do not thereupon acknowledg Christ's Power or believe in him or make any other good use of the Miracle as they should 2. That they were so far from believing in Christ and from imbracing his Doctrine or profiting by his Miracle that they desire to be rid of his company praying him to depart c. Now touching the Instructions to be gathered from these Verses some of them have been before spoken of upon the beginning of the 14. Verse which I will here omit and onely insist upon two or three Points not touched before Observ 1 Observ 1. In that these Gadarens came forth and came to Christ to see what Miracle he had wrought this was well done and we are herein to imitate them in shewing our desire and forwardness to take special notice of the great and miraculous works of God else we are worse than the Gadarens Not that we should desire to see Miracles wrought for novelties sake or for other sinister respects as these Gadarens did but that when the Lord doth bring to pass great and miraculous works we should take speciall notice of them yea we should desire to be eye-witnesses of them if it may be If the Lord at any time shew extraordinary works of Power Justice or Mercy upon our selves or others it is good for us if we may and if occasion be offered â—o be eye-witnesses of them or at least to take speciall notice of them otherwise by the report of others This will be a speciall means to stirr us up to be affected with due fear and reverence of such extraordinary works of God and to cause us also to make a right use of them Use Use This reproveth such a â—â—ightly pass over the great works of God little regarding to see hear or take any notice of them though good â—ccasion be offered them These come behind the Gadarens who were forward to come and see the great Miracle which Christ had wrought Observ 2 Observ 2. Though the Gadarens came and saw how great a work Christ had wrought upon the party possessed yet they made no good use thereof they were not moved by it to believe in Christ c. Hence observe this That wicked and profane persons may see and be eye-witnesses of the great and extraordinary works of God and yet be never the better nor make any good use of such works but remain still as wicked as before This we see in I haraoh Nebuchadnezzar and in the Scribe and Pharisees and here in the Gadarens So also in many of those which saw the Miracles wrought by the Apostles and yet profited not by them at all Vse Use Rest not in the bare sight or taking notice of Gods wonderful works but above all be carefull so to lay them to heart that we may make a holy use of them to our selves and be the better for our taking notice of them Learn by them to acknowledg and magnifie Gods Wisdom Justice Power c. and to fear and yield obedience to him more and more The other Points to be observed from Verse 15. 16. have been before spoken of It followeth Verse 17. They began to pray him to depart c. Doctr. Here observe the property of all profane and covetous worldlings such as the Gadarens they prefer and esteem worldly and earthly commodities before spiritual and heavenly benefits before grace and salvation and the means of them both as the Word Sacraments c. The Gadarens prefer their Swine before Christ's company who came to offer salvation to them in the means of it if they had had grace to perceive it yet they would rather refuse and lose grace and salvation and Christ himself than lose any more of their Swine or other Cattel So Luke 14. they that were invited of the Lord unto his great Supper they made excuses and preferred their worldly commodities and businesses as Farms Oxen c. before that heavenly banquet prepared for them So Matth. 19. 22. that covetous young man which came to Christ to know what he should do to have eternal life yet being put to the tryal what he would do he preferred his worldly possessions before eternal life So Judas preferred the 30 pieces of silver before Christ himself betraying him for love of the money So Act. 16. 19. the masters of that Pythoness preferred their worldly gain before the Doctrine of salvation preached by Paul and Silas So also Demetrius Act. 19. 25. Use 1 Use 1. See then one mark of a covetous worldling such a one makes more accompt of earthly commodities then of spiritual and heavenly blessings he esteems worldly goods and commodities before spirituall graces as Knowledg Faith Repentance and before the means of these as the Word and Sacraments
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
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
should rather have come more openly that others might have taken notice of the Miracle and have profited by it But I take it the principall cause of her fear was 1. The consideration of Christ's Divine power and Majesty shewed in this Miracle and this reason of her fear the Evangelist himself giveth in the next words when he saith she knew what was done in her That is she sensibly felt and perceived how great a Miracle Christ had wrought in curing her and this moved her to tremble before him 2. The consideration also of her own vileness and unworthiness both in regard of her sins as also of her outward condition having hitherto bin a diseased woman for many years and her disease such as by the Law was accompted unclean Observ Observ That when we are to come before God in any special manner as to pray or to give thanks to him or to perform any special service to him we are to come with all reverence and fear of his Divine Majesty See this point spoken of before ver 22. of this chap. It followeth Knowing what was done in her This shews that it was a true Miracle really and sensibly wrought and not in shew onely But of this see also before ver 29. I proceed to the next words She came and fell down before him By this outward lowly gesture she expressed the inward humility of the Heart that she was touched with an inward feeling of her own vileness and unworthiness Observ Observ By her example we must learn how to carry our selves when we come before God to perform any special service to him We are to come in humble and lowly manner our hearts must be humbled in the sight and feeling of our own vileness and unworthiness and this inward Humility must appear by our outward submission and lowly carriage of our selves in the presence of God Thus Jairus a Ruler of the Synagogue though a great man yet came before Christ in humble manner falling at his feet as we heard before ver 22. and the Leper kneeled to him chap. 1. 40. yea he fell flat on his face before him Luke 5. 12. By this outward humbling and abasing of themselves they testified the inward Humiliation of their Hearts in the sense of their own unworthiness And thus have the Faithfull used to come before God with Hearts humbled in the sight and feeling of their own vileness as Abraham Gen. 18. 27. acknowledgeth before God that he is but dust and ashes And Job 40. 4. Behold saith he I am vile c. And Daniel chap. 9. ver 7. O Lord Righteousness belongeth to thee but unto us confusion of Faces c. And thus ought we to come before God in humble manner especially with Hearts inwardly humbled in the sight of our own unworthynesse Reason Reas God doth best accept of such as are humble and lowly in his sight Esay 66. 2. To this man will I look even to him that is poor and of a contrite Spirit c. yea he delighteth in such Esay 57. 15. Thus saith the high and lofty one I dwell with him that is of an humble Spirit to revive the Spirit of the humble c. and Jam. 4. 6. He giveth Grace to the humble Use 1 Use 1. This reproveth such as come before God to do special services to him in the Pride and haughtiness of their Hearts puffed up with conceipts of their own goodness or worthiness Thus that proud Pharisee came before God Luke 18. He boasted of his good works Thus the Papists at this day come before God to Pray and perform other Services with an Opinion of their own merits and good works for which they hope to be the better accepted of God But God rejecteth such and their Services as he did the proud Pharisee Use 2 Use 2. When we are to come before God to do him speciall service see that we come in lowly and humble manner especially labour to have thy Heart touched and humbled with the feeling of thy unworthiness and vileness in regard of thy sins and let this thy inward Humility appear in thy outward lowly carriage in the sight and presence of God Imitate herein the poor humbled Publican Luke 18. 13. who by the lowliness of his Countenance and outward gesture expressed the inward Humility of his Heart The more humble and low and vile thou art in thy own eyes and the more thou art cast down in the sense of thy own sins and unworthiness the more acceptable thou and thy Services are to God and the more highly doth he esteem of thee So much of the manner of this womans comming before Christ Now it follows to speak of that which she did being come before him namely that she told him all the truth Luke 8. 47. She declared for what cause she touched him and how she was healed immediately Now by this she testified her thankfulness to Christ for the benefit of health restored to her so Miraculously Observ 1 Observ 1. Here then we learn by her example that in all mercies and blessings which we receive from God we ought to shew true thankfulness unto God It becommeth the upright to be thankfull Psal 33. 1. 1 Thess 5. 18. In all things give thanks Now our thankfulness must be both inward and outward 1. Inward in the Heart affected with unfeined desire of glorifying God Psal 103. 1. My Soul praise the Lord and all that is within me c. 2. Outwardly testified and expressed 1. By free acknowledgment of Gods mercies to us as this Woman did unto Christ 2. By yielding praise and Glory to God with our mouthes when we have occasion to mention Gods Mercies to us Thus have the Faithful used to do especially David in every Psalm almost 3. By shewing forth the fruits of true Repentance and Obedience to the will of God in the course of our lives without this all shew of thankfulness in word and tongue is Hypocrisy and Abomination before God To such he will say as he doth to the Hypocrite Psal 50. 16. What hast thou to do to take my Covenant in thy mouth seeing thou hatest Instruction and castest my words behind thee Use Use See then that we thus shew our true thankfulness to God for all his Mercies This is the onely Tribute which he requireth for all that we receive and enjoy from his bounty and goodness Let us therefore be carefull to render it him duely and conscionably as becommeth us Observ 2 Observ 2. In that this woman did not onely shew her thankfulness to Christ by acknowledging this great blessing of health bestowed on her but did also publish it openly before the people we may gather that it is fit for us in some cases to acquaint others with the great mercies and blessings which we have received from God See this observed before ver 19. of this chap. Mark 5. 34. And he said unto her Daughter c. Dec. 31. 1620. HEre is
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the
great Multitudes The like we may observe in those errors with which the Church is at this Day infected as Popery Anabaptism Lutheranism Armianism c. The leaven of these at first did infect but few in comparison but afterwards spread further and further and so is apt to do still And daily experience shews how apt any error or false Doctrine once broached is to spread it self further It is like the Cloud which appeared to Elijah's Servant 1 King 18. 44. which at first was but about the breadth of a mans hand but soon after it overspead the whole Heavens Modicus error in principio in fine maximus Luther Vse 1 Use 1. See what cause for us carefully to shun and avoid the Corruption of Errors and false Doctrine and to beware of being tainted therewith seeing it is of such a Contagious Nature As we carefully shun Contagious Diseases so should we no less avoid the Contagion of Errors c. But of this before Use 2 Use 2. See by this how dangerous it is for any to be the first Broachers or Setters on Foot of Errors or false Doctrine seeing when it is one broached it is so apt to run and to spread it self further and further Take heed therefore of being the first Authors and Bringers in of Errors of false Doctrine This concerns all but especially Ministers That they beware of sowing the Seed of any corrupt Doctrine lest it spring up quickly and grow too fast c. Use 3 Use 3. See how needfull it is to resist and withstand Errors and false Doctrine betimes even when it first begins to be broached or set on Foot lest otherwise if it be at first received and get Head it do by degrees grow and spread further and further till it can be very hardly or not at all resisted Therefore it behoveth us every one in our Places to withstand Errors at the first but chiefly this concerns those that are in Place of Authority As Magistrates to resist Errors and false Doctrine at first by their Authority forbidding and restraining them from being taught And all Pastors and Ministers to withstand such Errors and false Doctrine at first by convincing and confuting the same out of the Word of God and by labouring more and more in their Ministery to maintain true and sound Doctrine and to establish the People therein This is the best way to withstand Errors and false Doctrine to crush it the Head when it first beginneth to spring up This leaven is betimes and at the first to be purged out before it spread too far c. Use 4 Use 4. This also shews how dangerous it is for us to converse familiarly and needlesly with such as are corrupted in their Judgment with the leaven of Errors or false Doctrine as Papists Arminians c. lest we be infected with the Contagion of their Errors and sowred with their leaven Take heed therefore c. In Scripâ—ure we are bid not onely to shun Errors and false Doctrine but also the false Teachers themselves as Matth. 7. 15. 2 Joh. ver 10. 1 Tim. 6. 5. Constantius the Emperour by the company of an Arian Presbyter was seduced to that Heresy Now followeth The manner of admonishing with a strait Charge c. He charged them Or straitly commanded them This he did by his absolute Authority c. Take heed beware That iâ— take great heed to your selves That ye be not infected with the leaven of their corrupt Doctrine This repetition or doubling of the Admonition was the more to quicken and stir up their care and heedfulnes in shunning the corrupt Doctrine and Opinion of the Pharisees and Herodians in regard of the great danger they were in otherwise to be tainted with that leaven Observ Observ Christians have need to use great care diligence and heedfulness in avoiding the leaven of corrupt Teachers that is their erroneous and false Doctrine by which they labour to infect others Therefore our Saviour warneth his Disciples with a double Caveat and gives them also a strait charge to keep themselves from the corrupt Doctrine and erroneous Opinion of the Pharisees and of Herod So Paul Acts 20. 28. warns the Elders of Ephesus again and again not onely to take heed to themselves and to their Flocks in regard of false Teachers which should arise among them but also to watch against such So Phil. 3. 2. Beware of Doggs beware of evil Workers beware of the Concision Reason Reason There is great danger of being infected with this leaven of corrupt Doctrine and erroneous Opinions of Men and that in sundry Respects As 1. In regard of the corruption of our Nature which makes us prone and forward to imbrace Errors rather than Truth and to Drink them in No Dough being so apt to take leaven as we by Nature to imbrace Errors 2. In regard of the great craft and subtilty of false Teachers to insinuate themselves and their errors into us 2 Cor. 11. 13. Deceiptfull Workers Eph. 4. 14. Compared to Teachers at Dice-play 3. In the regard of the subtilty and cunning of Satan whose Workmen and Ministers false Teachers are 2 Cor. 11 15. who laboureth all he can to spread the leaven of Errors and false Doctrine further and further Vse Use For Admonition to us to use all care diligence and watchfulness over our selves that we be not seduced or drawen away with errors and corrupt Doctrine of false Teachers especially to look to our selves in regard of the errors and corruptions in Doctrine which are rife in these our Times as the hereticall Doctrines of Papists the errors of the Lutherans Arminians Anabaptists Brownists and the like Great cause of heedfullness and watchfullness That we may be preserved from the leaven of so many corrupt and erroneous Doctrines which at this Day are taught and maintained by false Teachers and that whether we consider our Naturall proneness to believe and imbrace Errors rather than Truth or whether we consider the great cunning and deceiptfulness of false Teachers to seduce or the subtilty of Satan who sets them on work c. In all these Respects we had need be very wary in shunning the leaven of corrupt Doctrines If Christ's own Disciples had need to be so wary and were so straitly charged and warned then we much more who are in greater danger to be seduced Therefore let us be admonished to look well to our selves in this behalf To this end remember and put in practise the means before prescribed to keep us from being seduced by errors Pray unto God for Spirituall Wisdom c. Labour to be grounded in the Truth Search the Scriptures Try all Doctrines and Opinions by the written Word c. Mark 8. 16. And they reasoned among themselves c. Jan. 30. 1624. IN the former Verse ye heard of our Saviour's serious admonition given to his Disciples To take heed of the leaven of the Pharisees and of Herod or the Herodians and carefully to
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
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
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
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâ—aining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâ—s matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâ—ed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâ—her saith of us by Nature Unusquisque nostrâ—m gestat in siâ—u suo magnum Monachum c. We every one â—â—rry a great Moâ—k in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasâ—n This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâ—om that is to abandon all Popish conceitâ— of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
the Law of God because it is a sin so naturall to us and such a sin as not only gross hypocrites are guilty of but even good Christians are too much tainted with it Therefore every one to strive against it and on the contrary to labour first and principally for the power of godliness and to yield inward obedience of heart to the Law of God together with outward obedience and conformity to the same Observ 2 Observ 2. In that this young man was too well conceited of his own righteousness supposing that he had kept all the Commandements from his youth when it was nothing so as will appear afterward this teacheth us That it is a natural corruption in men to think too well of themselves and their own goodnesâ— and righteousness before God It was the fault of this young Ruler and the common and general sin of the proud and self-conceited Pharisees as we may see in him Luke 18. 11. who thought himself better than other men and better than the Publican when he was indeed worse c. Luke 10. 29. when our Saviour bid the Scribe that came to him keep the Commandements if he would inherit eternal life it is said he was willing to justifie himself c. So are we all by Nature willing to justifie our selves before God apt to have too great an opinion of our own goodness and righteousness Rom. 10. 3. The Jews sought to establish their own righteousness c. Revel 3. 17. The Church of Laodicea thought her self to be rich and increased in goods and to have need of nothing and yet knew not that she was wretched miserable poor blind and naked Thus the proud Papists at this day think by their good works to be justified and to merit heaven c. that they can also perfectly keep the Law c. So the Anabaptists c. Use 1 Use 1. See one cause why so many are apt to cleave unto the Popish Religion because it teacheth men to have a good opinion of their own good works and inherent righteousness which is a natural conceit and so that Religion agreeing so well with the corruption of man's Nature hath the more followers to embrace it Use 2 Vse 2. The more natural it is unto us to think too well of our own goodness and righteousness before God the more must we labour and strive against this spirituall pride and self-conceit using all means to mortifie and crucifie this opinion in our selves The rather because it is so pernicious and dangerous an enemy to grace God having threatned to resist the proud and promised his grace to the humble Labour therefore for humility to deny thy self and to renounce and abandon all conceits of thy own righteousnesse On the contrary learn to see and acknowledg thy sins and unrighteousnesse c. Esay 64. 6. Gal. 6. 3. Mark 10. 21. Then Jesus beholding him loved him and said unto him One thing thou lackest c. Aug. 3. 1628. IN this Verse is contained the fourth and last part of the Conference between our Saviour and that young Ruler which came to enquire of him touching eternal life viz. our Saviour's Answer unto the young man's Reply made unto him in the former Verse professing That he had kept all the Commandements of the second Table and that from his youth To this our Saviour now answereth in this 21. Verse But 1. is set down the outward gesture and carriage of our Saviour used toward the young man which is partly outward He looked on him Partly inward He loved him The former a sign and testimony of the latter 2. The Answer it self which he returned unto him He said unto him One thing thou lackest c. Jesus beholding him loved him He shewed and testified his love and good will toward him by his loving or amiable countenance Quest Quest How could Christ love him seeing he was a close hypocrite and addicted to covetousnesse as he afterward shewed himself to be by going away sorrowful c. Answ Answ 1. It is not to be understood simply of love to his person but of his love liking and approbation of those good things which he saw to be in him as his care to seek after eternal life his reverent estimation of Christ's Person his zeal and forwardness in the outward profession of Religion and care to keep the Commandements according to his knowledg of them even from his youth as also his teachableness in that he asked What more he lacked Matth. 19. In respect of these good and commendable properties which he saw to be in him he is said to have looked lovingly upon him though otherwise as he was an hypocrite and covetous he could not truly love his person but did rather hate and abhor the same 2. There is a two-fold love of Christ 1. Common to all men even to the profane and wicked as they are men This moved him to do good to all that came or were brought to him curing them c. 2. Special to his Elect and faithful Disciples and Servants Here the former is meant Observ 1 Observ 1. That even in meer natural and unregenerate men void of true grace there may be some good and amiable qualities and properties found such qualities vertues and good things as may procure love from God and men I say not only from men but from God and from Christ Jesus the Son of God that is to say a kind of common and general love such as our Saviour here shewed to this young Ruler for the good things he saw in him as for his religious care and forwardness not only to know but to keep the Commandements of God from his Youth yea from his Childhood his civill life and care to refrain gross sins as also his tractableness and readiness to learn of Christ c. These and the like good and amiable qualities and Civill or Moral vertues may be and often are found in such as are but meer natural men void of all truth of sanctifying grace yea in such as are profane and wicked In some of the wicked Kings of Israel were some good things found which were in themselves pleasing to God as in Ahab his outward humiliation of himself by Fasting c. upon the Prophets threatning of him 1 King 21. 29. So in Jehu there was a kind of zeal in Gods cause in cutting off the whole Idolatrous house of Ahab See 2 King 10. 30. In the Scribes and Pharisees there were many civill vertues and good things to be found as their zeal and forwardness and strictness in outward duties of Religion and their care to refrain gross sins before men as we may see by him Luke 18. 11. In wicked Judas there were many good properties and vertues else our Saviour would never have chosen him into the number of his Apostles So in Herod Mark 6. 20. yea who knows not that even amongst the Heathen were many which excelled in some Moral and civill vertues
c. Act. 6. 3. Use 1 Use 1. This serves for comfort to the poor especially to the Religious poor in that the Lord himself doth take such special care of them c. They need not doubt but he will provide for them a sufficiency if they can by Faith depend on him in the use of good and lawfull means He that commandeth men to be so carefull of the poor will not himself be careless of them but even then when they are neglected by men will shew his Fatherly care in providing for them extraordinarily rather then they shall want Vse 2 Vse 2. See how great a sin it is in any to oppress or wrong the poor and needy any way grinding the faces of such as are so dear to God and of whom he is so carefull This is a hainous sin highly provoking God to punish such as are guilty of it Prov. 22. 22. Rob not the poor c. See 1 Thess 4. 6. Use 3 Use 3. To move us after the example of God himself to take special care of the poor for relief help and comfort of them in all their necessities and wants Seeing they are so dear and pretious in Gods account let them be so to us And let us shew our care of them by our forwardness not onely in our own persons to relieve and help them but also by provoking others hereunto Now as this care of the poor doth concern all Christians that are any way able to relieve the poor so especially those who bear any special office in Church or Common-wealth and by vertue of their Offices are in special manner bound to take care of the poor as Magistrates by their Authority to take good order for relief of the poor Ministers by their exhortation counsell and directions given out of the Word of God to this end for which we have the examâ—le and practice of the Apostles going before us Gal. 2. 10. And lastly this doth also in speciall manner concern inferiour officers amongst us to whom the care of the poor doth belong as our Church-Wardens and Overseers of the poor as we call them that they be diligent and conscionable in discharge of their Office and place taking special care of the poor that they do not want but be sufficiently provided for and relieved both in time of their health and sickness Now followeth the reason of the former duty serving to enforce it from the reward promised And thou shalt have treasure in heaven Observ 1 Observ 1. It is lawfull in the doing of good works to look at the reward promised of God to such as do them especially to the reward of eternal life in heaven See before chap. 9. 41. Mark 10. 21. And thou shalt have treasure in Heaven c. Aug. 24. 1628. Observ 2 Observ 2. ALthough good works do not merit eternal life as the Papists teach yet eternal life is promised and shall be given of God as a reward to such as do Conscionably practise and perform good works in this life Our Saviour here promiseth eternall treasure in heaven if he will go sell all and give to the poor if he will Conscionably perform this work of Charity and Mercy c. Here I will first shew what are good works and how to be performed 2. Prove the point propounded Of the first Good works are such works and duties of obedience as are commanded and allowed of God in his written Word Deut. 12. 32. Whatsoever I command you observe to do it thou shalt not add thereto nor diminish from it Now in the doing of good works three things are required especially 1. That they be done in Faith that is by such persons as do know and truely believe themselves to be in Christ and so that in him both their persons and works are accepted of God Hebr. 11. 6. Without Faith impossible to please God And Rom. 14. ult 2. That they be done in obedience to Gods will revealed in his Word 1 Sam. 15. 2. To obey is better then Sacrifice c. 3. That they be done to the right end which is the glory of God 1 Cor. 10. 31. Whether ye eat or drink c. do all to the glory of God c. Now for proof of the point That eternall life is promised and shall be given of God to such as do perform such good works and in this manner it may appear by these places amongst others Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour and immortality shall be eternall life 1 Tim. 4. 8. Godlinesse which is nothing but the practice of good works hath the promise of the life that now is and of that which is to com Revel 22. 14. Blessed are they that do his Commandments c. See also Matth. 25. how Christ shall at the last day give eternal life to such as have performed works of mercy and charity to his Saints in this life Here note That although eternal life be promised and shall be given to those that do good works yet not to the works themselves properly nor for the worthiness of the works but to the workers that is unto the persons of Believers being in Christ in whom onely and for whose sake eternal life is promised and given to them Use 1 Vse 1. See by this that it is not in vain to serve God in this life by conscionable practice of all such works and duties of obedience as he requireth but that there is great fruit and profit herein and a rich and plentifull reward laid up in heaven for all such Psal 18. ult Verily there is fruit or reward for the Righteous c. And though this reward be not yet â—een with bodily eyes yet is it as certain as if already enjoyed Contrary to the profane Opinion of such as think or say with those Mal. 3. 14. It is vain to serve God and what profit is it that we have kept his Ordinances c. Such shall hereafter see and know the contrary by wosull experience when they shall at the last day see the godly made partakers of that blessed and heavenly reward after all their pains taken in God's service and themselves for ever deprived of that reward of happiness and in stead thereof rewarded in Hell with eternal torments Vse 2 Use 2. To encourage us to well-doing and to take pains in the practice of good works and in all duties which God requireth of us in this life seeing there is so great a reward promised of God and shall certainly be given unto us though not for merit of our works yet for his promise sake and for the merit of Christ c. Matth. 5. 12. Our Saviour speaking of such as suffer for well-doing saith Great is their reward in Heaven The same is true of all such as are carefull and take pains to glorify God in this life by conscionable practice of good works Great is their reward c. Think often
and suffer for us to rise again and ascend to heaven for us c. but he did all this by a Calling and Authority from God and so all is accepted of God for us c. Vse 2 Use 2. Seeing Christ the Son of God and true Messiah took not his Office upon him without a Calling from God but being sent of God this may teach all such as take upon them any great or weighty Office in the Church or Common-wealth as the Office of a Magistrate or Minister of the Word not to do it without a Calling and warrant from God but to expect Gods Calling and to labour to know and feel themselves to be called and sent of God being qualified with gifts fit for those Offices c. that so it may be said of them that they come not in their own name but in the name of the Lord c. Vse 3 Use 3. See how we ought to receive Christ Jesus our Messiah and Saviour comming to us with all Religiouâ— reverence and obedience unto him as being called and sent from God unto us comming to us in the name of the Lord. See Luke 10. 16. He is not onely our Messiah and King but such a one as is called and sâ—nt from God unto us yea he is the Son of God c. See Mark 12. 6. Now followeth the third thing to be considered in this publick and solemn prayer conceived by the people here for the person of their King and Messiah viz. to whom they direct this Prayer and that is to him that is in the highest that is to God dwelling in the highest Heavens Hosâ—nna O thou that art in the highest Observ 1 Observ 1. To whom we are to direct all Prayers which we conceive and make either for our selves or oâ—hers viz. To God alone to him that is in the highest Heavens not to Saints or Angells in heaven which are Creatures but to God the Creator and absolute Lord of heaven c. This is taught us in the Preface of the Lords Prayer when we are bid to say Our Father which art in heaven c. And Psal 65. 2. O thou that hearest Prayers to thee shall all flesh come and Psal 50. 15. Call upon me in the day of trouble c. Reas 1 Reas 1. Prayer is a part of Divine worship therefore to be performed to God onely and not to any Creature Reas 2 Reas 2. It is a work of Faith now we are to believe and put our trust in God onely Rom. 10. 14. How shall they câ—ll on him in whâ—m they have not believed Reas 3 Reas 3. God onely knoweth all our wants and is able to supply them and to hear and help us praying unto him Ephes 3. Able to do above all that we ask or think c. Use Use To coâ—â—ute Popish Prayers made to Angells or Saints departed as to the Virgin Mary c. For which they have no word or example in Scripture to warrant the same Besides that it is flat idolatry to communicate the Religious worship of God unto Creatures c. Observ 2 Observ 2. That although God is every where present by the general presence of his essence power and providence yet he doth in most especial manner dwell and abide in the highest or third Heavens This is also taught us in the Preface of the Lords Prayer Our Father which art in heaven Therefore Heaven is said to be his Throne as Esay 66. 1. Reason Reason Because there and from thence he doth especially manifest his Divine power glory and Majesty Rom. 1. 18. The wrath of God is said to be revealed from heaven against the wicked Therefore 1 King 8. 30. Solomon prayes God to heaâ— the prayers of his people in heaven that is to declare and shew from heaven that â—e heareth them Vse 1 Use 1. This should teach us to labour to be heavenly minded raising our thoughts and affections to heaven where God is our Heavenly Father desiring the life to come to be with God where our treasure is there should our heart be taking all occasions to meditate of the life to come and to be affected therewith This is to have our conversation in heaven Phil. 3. 20. especially when we come before God to pray or perform any other religious service our thoughts should not be groveling on earth c. Let us lift up our heart with our hands to God in the Heavens Vse Vse To be affected with fear and reverence of God's Majesty at all times especially when we pray or perform any other service to him seeing God is in Heaven and therefore full of Majesty Shew all reverence Eccles 5. 2. Now followeth the second part of this publick prayer of the people which is for the prosperity and good success of the Kingdom of their Messiah in these words Blessed be the Kingdom of our Father David c. Where are two things to be considered 1. What they desire or pray for viz. the prosperity of Christ's Kingdom Blessed be the Kingdom c. 2. A Description of this Kingdom 1. By the Person to whom it was first promised long before viz. David their father The Kingdom of our father David 2. By the present coming or manifestation of it Which cometh c. 3. By the Divine power and authority with which it is said to come In the name of the Lord. Of the first Observ It is our duty to desire and pray for the happinesse and prosperity of Christ's Kingdome This we may learn here from the multitude or common people praying that the Kingdom of the Messiah might be blessed Though they were as yet ignorant of the Nature of Christ's Kingdom supposing it to be a temporal Kingdom as hath been shewed before yet this is commendable and to be imitated in them that they desire and pray for the happiness and prosperity of this Kingdom of the Messiah In this therefore we are to follow them viz. in desiring and praying for the happinesse and prosperity of the Kingdom of Christ the true Messiah Here shew three things 1. What we here understand by Christ's Kingdom 2. Wherein the happinesse and prosperity of it standeth 3. To prove the Doctrine propounded viz That we are to desire and pray c. Of the first By the Kingdom of Christ we understand here that spiritual Power and Government which he doth exercise in and over his true Church and elect people in this World I say in this world because here we speak properly of the Kingdom of Grace which Christ doth exercise over his Church in this life ruling and raigning over it by the power of his Word and Spirit This is that Kingdom of Christ the prosperity whereof we are to pray for As for the Kingdom of Glory by which Christ shall raign in and with his Saints after this life though we are also to pray for that in some sort viz. for the accomplishment of it in due time yet we cannot be said properly
And â—his shews he did well observe and took special notice of the words of Christ Observ Observ The diligence of Peter in observing the words of Christ's cursing the Fig-tree and so readily remembring them now c. And this was the manner of the Disciples especially of Peter to be diligent observers of the words and actions of Christ c. Matth. 26. ult Peter remembred c. Luke 24. 32. This may teach us the like diligence in observing the words of Christ set down in Scripture and the doctrine taught by his Ministerâ— that so we may call it to mind afterward and make use c. We must not be forgetfull hearers of the Word of Christ as many are c. Jam. 1. 23. but diligent observers of what is taught Luke 2. 19. Act. 16. 14. See Heb. 2. 1. 2 Tim 2. 7. Here followeth the manner of Peter's speaking to our Saviour 1. Reverently calling him Master But I will not insist on this 2. By way of Admiration at the sudden and miraculous withering of the Fig-Tree This is implyed by the word Behold Observ Observ It is good for us to be moved with admiration at the great and extraordinary works of God which we see or take notice of at any time The Disciples of Christ used to admire and wonder at the Miracles of Christ when they saw them so also did the common people oftentimes yea to be astonished at them as we read in the Evangelists And though all that admired his Miracles did not profit by them yet this admiration and astonishment was not evil but good in it self And therefore it did sometimes make way to further profiting by the Miracles of Christ stirring up those who were thus astonished to glorifie God and to believe in Christ So before Chap. 2. 12. when the people saw the Miracle of healing him that had the Palsie they were amazed and glorified God This shews that it is a good thing in it self to be moved with admiration at the great and extraordinary works of God when we see them wrought or hear of them or any way take notice of them Only we must take heed we do not rest in this alone that we can be affected with admiration of Gods great works for so are many hypocrites but withall labour to make a holy use of such works of God being moved by them to believe his Word and Promises to fear and serve him by obedience to glorifie his Name to make conscience of sin c. Use Use For Reproof of such as lightly passe over the great and extraordinary works of God and are not moved with any astonishment or admiration at the greatness and excellency of them much less do they make any holy or religious use of them A â—ign of great profaness and hardness of heart The sin of those Epicures Esay 5. 12. who rise early to follow drunkenness c. and give themselves to musick and feasting but they regard not the work of the Lord nor consider the operation of his hands Now followeth the matter it self with which Peter acquainted our Saviour viz. the sudden and miraculous drying up of the fig-tree by the roots upon his cursing of it The fig-tree which thou cursedst c. Observ In that Peter and the other Disciples being as yet ignorant and unresolved about the cause or reason of this Miracle and about the purpose and meaning of our Saviour in working the same do go to Christ their Master and acquaint him with the matter thereby to give him occasion further to teach and instruct them in that which they doubted of hence gather what we are to do when we feel ignorance or doubtings and when we are to seek and unresolved in any matter which concerneth us nearly to know especially in matters of Religion which concern Gods glory and our spiritual edification We must seek to Christ Jesus our Lord and Master who is the great and principal Prophet and Teacher of the Church for instruction and resolution Thus did his Disciples when he lived on earth with them when they were ignorant or doubtful in any matter they propounded their doubts to him asked counsel and sought further instruction from him So ought we now to seek to Christ being in Heaven for instruction and resolution in those things which we are ignorant or doubtful in propounding our doubts to him c. Matth. 17. 5. Quest Quest How are we to do this seeing he is now so far distant in place from us c Answ Answ 1. We are to seek to his Word by diligent reading meditation and study of it Joh. 5. 39. Search the Scriptures c. for they testifie of me Make the Word of God our Counsellor as David Psal 119. 24. The Prophets and Apostles knew the Mind of Christ 2. Seek to the faithful Ministers of Christ for instruction and resolution in our doubts c. Attend upon their publick Ministery and seek to them in private also upon all occasions c. Mal. 2. 7. The Priests lips should preserve knowledg and the people are to seek the Law of God at his mouth 3. Seek to Christ by prayer for his Spirit to enlighten our minds and to teach us in those things which we are ignorant or doubtful in He only hath the Key of David who openeth and no man shutteth c. Rev. 3. 7. Thus are we to go and seek to Christ for instruction and resolution in those things which we are ignorant or doubtfull in and this is the best and onely way to attain to knowledg and resolution in our doubts Vse Vse See the cause of so much ignorance in many amongst us and of such grosse errours in judgment and practice It is because they use not the means for further knowledg and instruction in those things wherein they are yet ignorant doubtful or unresolved They seek not to Christ by consulting with his Word and Ministers nor by daily and earnest prayer Some are ashamed to bewray their ignorance in coming to ask counsel or to seek instruction from their Pastors and Ministers in private And so being ignorant they remain ignorant still Others think they have knowledg enough already and are able to resolve themselves c. When alas they are full of ignorance and errours both in judgment and practice And one main cause thereof is their carelesness in seeking to those upon whom they should depend for instruction and resolution in their doubts and cases of conscience which they are ignorant or unresolved in Others can find no time to seek to Christ that is to his Word and Ministers for instruction and resolution in their doubts c. they are so taken up with following the world or with running after carnal delights and pleasures that they have no leisure to study the Scriptures or to repair and seek to their Pastors and Teachers in private for instruction c. They can find time for all other matters for â—â—atters of far less
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
and difficult yea miraculous and wonderful above the power of nature so far forth as God shall call them to do such things Whosoever shall say to this Mountain Be thou removed c. He shall have whatsoever he saith 2. The condition required as the means whereby they shall come to be thus enabled for performance of such great and miraculous works viz. Faith or Confidence of Heart whereby they must believe and rest perswaded that the work or action which they undertake shall be effected He shall not doubt in his heart but believe that those things he saith shall come to passe Now followeth the Instructions And first to speak of the words as they are to be understood of the Apostles and other special Believers who had the gift of Miracles in the Primitive Church Observ 1 Observ 1. In that our Saviour here promiseth to his Apostles the power or gift of Miracles that is assureth them that this power which was before conferred on them as we heard Chap. 6. 7. should be continued to them for time to come We may first Observe one Priviledg of the Apostles above other ordinary Pastors and Ministers of the Church in these times They had the power and gift of Miracles and could exercise the same to confirm their Doctrine Which power and gift ordinary Ministers of the Church have not This was one main difference between the Calling and Office of the Apostles and the Calling of ordinary Pastors of the Church And this gift of Miracles was necessary in those times of the Apostles for the better confirmation of the truth of the Gospel when it was first preached that being thus sealed from Heaven as it were by the Miracles of Christ and his Apostles it might be the sooner believed and embraced Whereas now in these times there is not the like use of Miracles because the truth of this Doctrine of the Gospel hath been so long ago sufficiently confirmed by those Miracles of Christ and his Apostles and therefore that extraordinary power and gift of Miracles which was but for a time hath ceased in the Church long ago This makes against Papists who require Miracles of us still c. and hold it to be a mark of the true Church Note further 1. That though the Apostles had this power and gift of Miracles yet they had it not neither could they exercise it at all times or whensoever they pleased but then only and so often as was expedient for Gods glory and for necessary confirmation of the doctrine taught by them Sometimes also their own unbelief hindered them in the exercise of this gift as we see Matth. 17. 20. 2. Note also That this power of working Miracles was not only given to the Apostles but also to some other Believers in that first Age of the Church as may be gathered from Mark 16. 17. These signs shall follow them that believe In my Name shall they cast out Devils c. The same also may be gathered by the manner of our Saviour's speaking in this place in that he speaks generally Whosoever c. to shew that this promise was not to be restrained to the Apostles only but to be extended also to other Believers in those times Observ 2 Observ 2. From the Condition of this promise in that our Saviour requireth faith in his Disciples and others who were to be partakers of the gift of Miracles hence we learn How and by what means the Apostles and other Believers in the Primitive Church came to be partakers of the gift of Miracles and to have power to exercise the same namely by means of faith by believing in God and resting on his power to enable them hereunto And hence it was that sometimes they could not work Miracles for want of faith as we heard before Matth. 17. This also shews that when they did work Miracles it was not by their own power but by the power of God and of Christ which they apprehended by faith and herein the Miracles wrought by them differed from those wrought by Christ himself for whereas Christ did work Miracles by his own power as he was God the Apostles and other Believers wrought them not by their own power but by the power of God apprehended by faith See Act. 3. 12 16. Here it followeth To speak of these words and this Promise of our Saviour as it is to be understood of all Believers as well as of the Apostles c. And first of the matter it self which is here promised viz. That Believers shall have power and ability to do great and difficult works so far forth as they shall be called of God to undertake and do them 2. Then of the Condition or means Faith c. Of the first Whosoever shall say to this Mountain Be thou removed c. Thar is Whosoever shall by a calling from God undertake or go about to do any great and difficult work which may seem as hard or impossible as the removing of a Mountain he shall have power to effect it yet not of himself but by the power of God in whom he believeth and upon whose power he resteth by faith Here two Points of Instruction 1. That true Believers and good Christians must make accompt to be called of God to the performance of great and difficult works impossible to Nature c. 2. That as God doth call Believers to the doing of great and difficult works so he will enable them with power from himself to do such works Of the first Our Saviour presupposeth it here that Believers shall be called of God to the undertaking and doing of great and difficult works such as are above and beyond the power of nature and as hard and impossible to flesh and blood as the removing of a Mountain c. such great and difficult works may a Christian be called of God to perform yea every Christian is actually called of God to the performance of such hard and difficult works so soon as he is called to believe and to be a Christian For example a Christian is called to deny himself and to take up his Crosse and follow Christ which are most difficult works impossible to nature and contrary to it A Christian is also called to the practice of repentance that is to dye unto sin to mortifie his sinful lusts c. a most hard difficult and painful work as hard to Nature as the removing of a Mountain c. Again we are called to obey God in all things which he requireth in all parts of his Will though never so hard and contrary to our Nature c. We are called to contemn the world and to use it as if we used it not yea to be crucified and dead to it c. To forsake all we have for Christ and the Gospel c. All these are most hard and difficult works of duties which yet a Christian and true Believer is called to undertake and to perform and he must indeed
perform them in some measure at least or else he cannot be a good Christian Vse 1 Vse 1. See that it is no easie matter to be a good Christian but hard and difficult seeing every believer in Christ is called of God to undertake and perform so many great and difficult works and Christian duties No easie matter to remove a Mountain and to throw it into the Sea But a Christian must do this in some sort yea he must make accompt to remove many Mountains before he dye and come to Heaven that is to practise and perform sundry most hard and difficult duties as hard and impossible to flesh and blood as the removing of a Mountain See the folly and ignorance of such as think it an easie matter to be a good Christian c. To believe in God and in Christ truly c. They say they have alwayes believed c. On the contrary such as truly believe are called to do such works as are most hard and impossible to nature which cannot be done without special grace and power from God See then that there is more then nature required in a Christian viz. grace and a supernatural power of God c. Use 2 Use 2. To teach us if we will be good Christians indeed not to promise our selves a life of ease but to think seriously and often what we are called unto viz. to undertake and perform great and difficult works yea many such works above the power of nature and impossible to flesh and blood c. And therefore daily to pray and labour for supernatural strength and power from God to perform these great works and duties of a Christian and withall to set about these works and daily to labour and exercise our selves in practise of them For they are such works as are not to be done once in our life-time but often and daily such as we must continue to do so long as we live in this world Sit not still as if thou hadst nothing to do thou hast Mountains to remove c. if thou be a Christian Of the second As God doth call Christians and Believers to perform great and difficult works so all such shall be enabled and have power from God for performance of those works though never so hard This our Saviour here promiseth That if a Christian being called of God do undertake a work or duty as hard to perform as the removing of a Mountain he shall be able to effect it How shall he be able Not of himself but by the power of God who calls him to the work As when God called Sampson to do great and wonderful works by bodily strength he did withall enable and furnish him with strength to do them So when God calls Christians to undertake and do great and difficult works of Christian practice he doth withall enable them with strength and power to perform those works When God called Abraham to leave his Country and Kindred and to go he knew not whither God enabled him to obey in this difficult Command So when he commanded him to sacrifice his only Son Isaac c. When our Saviour Christ called his Disciples to forsake all and to follow him he gave them power and ability to obey this his calling So when he taught them to deny themselves and to take up their Crosse c. When he called the Martyrs to bear witnesse of his truth with the hazard and loss of all they had in this World yea of life it self he gave them power to do this great and difficult work c. Use Vse To comfort Believers and good Christians against the difficulty of those Christian Duties which they are called to perform though they be never so hard and impossible to nature and such as we can never of our selves perform by our own strength no more then we can remove a Mountain and cast it into the Sea c. yet God who calleth us to do these hard and difficult things will enable us with power from Heaven to do them He will work all our works for us or in us as it is Esay 26. 12. Mark 11. 23. And shall not doubt in his heart but shall believe c. April 4. 1630. NOw it followeth to speak of the Condition of this Promise made by our Saviour to his Disciples and to other believing Christians which is also required as the means whereby they must come to be partakers of that which is promised viz. to be enabled of God to do such great and difficult works as he calls them to perform Now the Condition or Means is true Faith or Confidence of Heart whereby a Believer must rest firmly perswaded that the work he undertaketh shall be effected expressed in these words And shall not doubt in his heart but shall believe c. Observ 1 Observ 1. True Faith or Confidence in God is the only means by which Christians come to be enabled of God for performance of such works as he requires of them though most hard and difficult such works as are impossible to Nature Faith is the only means whereby we receive power from God for performance of such great and difficult works Therefore our Saviour here promising to his Disciples and to other good Christianâ— a power and ability to perform hard and difficult works above the power of Nature requires this condition That they do not doubt in heart but believe in God and rest upon him for the effecting of that which they undertake to do So that as it is God alone that can and doth enable us to do such Christian Works and Duties as are most hard and difficult so it is Faith by which we come to receive and be partakers of this power and ability from God to do such works Reas 1 Reason 1. By Faith alone they apprehend the power of God and apply it to themselves and so by this power of God working in them they come to be strengthened and enabled to do the greatest and most difficult Works which God commandeth and requireth of them Reas 2 Reas 2. Faith is the only Grace by which Christians are united to Christ Ephes 3. 17. For it is the same Faith by which we believe in Christ and by which we trust in God c. Joh. 14. 1. and so they receive power and strength from Him to do all hard and difficult works required of them And this power of Christ is the power of God for it is one and the same Divine power which is in God and in Christ c. Phil. 4. 13. I can do all things through Christ c. Hence it is that in Scripture the performance of the most hard and difficult Works and Duties required of a Christian is ascribed to Faith and they are said to be done by faith because it is the only instrumental cause and means by which we receive power and ability from God and from Christ to perform such Duties See Heb. 11. how many great
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
son of Abraham So also Lydia and those Act. 2. who were suddenly Converted at Peter's Sermon But ordinarily it is otherwise for in those that are ordinary hearers of the Word it Distilleth by little and little into their hearts for the working of Grace And as we may see the Seed sown is sprung up and groweth though we cannot know the time when it began first to spring up so theâ—e may know that they have Grace and yet not know the particular time when it was first wrought in them Use 1 Vse 1. See the reason why many good Christians which excell in Grace are despised and meanly accompted of in the World It is because the World seeth not what is in them Carnall men have not eyes to discern those excellent Graces of the Spirit which are secretly wrought in the hearts of good Christians therefore they think meanly and basely of them oftentimes whereas if they did but see and know the excel-cellent Spirituall Graces of Faith Humility Meekness c. which are in them and the wonderfull manner how they are wrought they would admire and reverence them in their hearts and would acknowledg them to be the most excellent persons on the earth Vse 2 Use 2. See also one reason why Carnal men wonder and think so strange of it that Gods children differ so much from them in outward conversation and will not do as they do and as the common sort do in following sinfull courses 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of Riot speaking evill of you c. The reason is because they neither see nor know the Grace which God hath secretly wrought in the hearts of his Children whereby he hath so altered and changed them that they cannot do as the common sort do nor follow the course of this World as they did before their effectual Calling Vse 3 Use 3. This serveth to comfort and stay the minds of such who are tempted to think that they have no soundness of Grace in them because they cannot remember or set down the particular time when it was first wrought in them neither could they sensibly and plainly discern the manner of working it at that time Such must remember that the work of Grace is secret and hidden and that the springing up of it in the heart is like the springing up of Grass or Corn in the ground which though we see that it is sprung yet can we not know the very time when it began first to spring Quest Quest How can Grace be truly wrought and yet not felt and discernable at the time of working it Answ Answ It is felt in some measure but that feeling at the first is so small and weak usually that it is not perceived plainly nor taken notice of Use 4 Use 4. To comfort such as cannot alwayes sensibly feel the working of Gods Spirit and the Graces of it in themselves c. So much of the first thing to be considered here in the manner of the Lords working of Grace by the Ministry of the Word Now followeth the second thing namely that Grace is wrought by degrees in tract of time and not all at once which is implyed Verse 28. When it is said That the Earth brings forth first the blade then the ear and then full corn in the ear But of this we shall have more fit occasion to speak in handling the next Parable touching the grain of Mustard seed c. Hitherto then of the third principal matter to be considered in this Parable viz. the manner how grace is wrought in men by the Word preached Now we come to speak of the 4th and last Point which is the issue or consequent that followeth after the work of grace wrought thus in the Elect of God namely this that the fruit or grace being grown up in them unto ripeness that is unto that due measure which God seeth fit for his children to attain to in thiâ— life then the time of the Lords harvest being come which is at the hour of death and at the day of Judgment the Lord reapeth and gathereth this fruit into his barn that is he taketh his Elect in whom this fruit of grace is brought forth out of this World and makes them partakers of eternal life in his Heavenly Kingdom This is implyed Verse 29. when our Saviour saith When the fruit is brought forth immediately he putteth in the sickle because the harvest is come When the fruit is brought forth That is when it is come unto due ripenesse so as it is ready and fit to be reaped He putteth in the sickle That is the Husbandman reapeth the fruit And by this reaping is further implyed the gathering of the fruit into the barn which is the end of reaping Now by the Husbandman we are here to understand the Lord himself whose proper work it is to reap and gather his Elect into his barn that is into his heavenly Kingdom after this life Object Object In the former part of the Parable by this Husbandman sowing seed is meant the Ministers c. Answ Answ Not they onely but the Lord himself also whose Ministers they are Observ 1 Observ 1. Here first we learn What shall be the happy end and issue of the work of grace wrought in Gods Elect in this life namely this That all those in whom this work of saving grace is wrought shall at the end of this life be made partakers of the glory and happiness of the life to come Those in whom the fruit of grace is brought forth and grown up to ripeness shall at length in due time be reaped of the Lord himself and gathered into his barn that is they shall be taken away hence by death or by the coming of the last judgment and made partakers of Gods heavenly Kingdom Act. 26. 18. Paul was sent to preach to the Gentiles to the end that by his preaching their eyes being opened and they being turned from darkness to light and from the power of Satan to God might at length receive inheritance among them which are sanctified by faith c. By which place it is plainly implyed That those in whom the Word preached hath been effectual in this life to work grace they shall after this life ended be partakers of the Heavenly Inheritance of the Saints To this purpose may that be applyed 1 Pet. 1. 9. where the faithful are said to receive the salvation of their souls as the end of their faith Those in whom the grace of true faith is wrought in this life shall after this life be partakers of eternal salvation as the fruit and end of their faith Vse 1 Use 1. This is for the comfort of all those who feel the work of true and saving grace wrought in themselves in this life they may hence conclude certainly that they shall also be partakers of the glory of the life to come Psal 84. 11. The Lord will