But of this afterward This malice of the Devil against the Souls and Bodies of Men hath bin ever since the Beginning and it is not abated but increased in time so that it is now greater then ever it was Rev. 12. 12. Vse 1 Vse 1. See God's goodness and mercy in limiting and restraining the Devil's malice against us so as he can do no more than the Lord permits him to do If God did not restrain him he would not onely hurt but utterly destroy the Souls and Bodies of all Men and Women in the World Such is his malice that if the Lord did not bridle him and as it were put his hook into his Nostrils to hold him back he would not onely murder our Souls by drawing us into all kind of sin but he would also in a short time murder our Bodies by some means or other he would find wayes enough to do it either by overthrowing our houses down on our heads as upon Job's Children or by setting fire on them and so burning up them and us together before we be aware of it or by conveying poison into our meat and drink c. Any of these wayes the Devil would soon make away with us if the Lord did not hold him in and restrain his malice against us Let us think well of this mercy of God shewed to us daily and hourly and be stirred up to shew true thankfulness for the same It is his mercy that we are not destroyed of Sathan every Day c. Vse 2 Vse 2. Remember this when the Devil tempteth us to any sin under pretence of friendship or kindnesse promising much profit or pleasure by it if we will yield to his wicked suggestions be assured That howsoever he pretend our good and proffer us kindness as he did to Eve promising that she should be like God if she would eat of the forbidden Tree yet the truth is he alwayes intendeth hurt and mischief to us whatsoever he makes shew of he seeks our destruction Believe not then his deceitfull perswasions when he would draw us to commit sin If a man knew one that carries malice in his heart against him he will not believe him though he speak him fair and promise him many good turns so the Devil being a deadly professed enemy to our Bodies and Souls seeking the murder of them Let us not believe him or yield to his suggestions though he promise never so much profit or pleasure by sin The Devil's kindnesses are viscata beneficia Observ 2 Observ 2. In that this unclean Spirit entred into the body of this man and possessed it abusing it at his pleasure We see that the Devil by God's permission may have great power over the bodies of men to abuse them and to afflict and torture them with pains diseases c. And this he doth sometimes by conveying himself into the bodies of men which he can the more easily do being of a spirituall nature and substance and so possessing the bodies of those in whom he is he doth move them and often put them to great pain torture Thus he abused the body of this party here mentioned and of many others that were possessed in our Saviour's time So Stagirius a Monk was possessed in Chrysostom's time Sometimes again he doth by God's sufferance afflict mens bodies without possessing them or entering into them So Act. 19. 16. as when he useth means to strike them outwardly with some disease distemper or infirmity as he smote Job's body with boyls and Luke 13. 16. He bowed the body of a Daughter of Abraham that is a believing Woman for the space of eighteen years together nay he may be permitted of God to kill the bodies of men as of Job's Children Quest Quest. Why doth the Lord permit the Devil to have such power over mens bodies Answ Answ For His own Glory 1. To shew his Power in over-ruling Sathan and using him as an Instrument by which to work his own Will 2. To shew his Justice the wicked men punishing them by this meanes for their sinnes Thus Cyprian Serm de lapsis writeth of some in his time that were possessed with Devils for prophaning the Sacrament of the Lord's Supper Jansen Harmon Evangel pag. 161. Col. 1. C. Tertullian mentions one taken with a Devil at a Stage-Play Centur. Magdeb. Cent. 3. Col. 142. 3. He may do it also sometimes to shew his Mercy in chastising his own Children for their sins that he may by this meanes humble them and cause them to renew their Repentance Vse Vse See what cause we have daily to pray unto God for his Protection against the power of Satan that he may not have his will to tyrannize over our bodies 〈…〉 Let us not forget daily to commend not onely our Souls but our Bodies to 〈◊〉 protection and defence intreating him in mercy to keep and preserve us from the power of Satan and not to suffer him to abuse or afflict our bodies at his will Mark 1. 23. And there was in their Synagogue a man with an unclean Spirit and he cryed out c. Dec. 20. 1618. Observ 3 FRom the Attribute given to the Devil in that he is called an unclean Spirit we further learn this that those Wicked Spirits of Hell are most impure and filthy Creatures therefore they are so often in Scripture called unclean Spirits as Matth. 12. 43. When the Vnclean Spirit is gone out of a man c. and in many other places Now they are unclean in three respects 1. In regard of that great corruption and depravedness of Nature wherewith they are now tainted by reason of their apostacy from God Jude v. 6. They kept not their first Estate but falling from God they were justly deprived of all that purity of Nature which they had by Creation and in stead thereof they are now defiled with a most impure and sinful nature and disposition therefore the Devil is called The evil One Mat. 5. 37. yea Wickednesse it self Eph. 6. 12. 2. In regard of actuall sins with which they daily and continually pollute themselves as malice lying murder and the like John 8. 44. 3. In regard of their continuall desire and endeavour to pollute and defile all the other Creatures of God especially to infect mankind with the contagion of their own sin this they do by continuall tempting and entising men unto sin Use 1 Use 1. See then whom they do resemble who live in the 〈◊〉 of sin defiling themselves with impure and filthy sins as pride covetousness adultery drunkenness and such like the more they defile themselves with these or the like sins the more like they are unto the Devil himself that impure Spirit See Zach. 13. 2. They bear his Image not the Image of God which stands in holiness Take heed then how thou live in any known sinne lest defiling thy Soul and Body with it thou become like the Devil that unclean Spirit Use 2 Use 2. See the foul
Nature of sin which makes the Devil such a foul and unclean Spirit called filthynesse 2 Cor. 7. 1. It defileth Soul and Body it makes men like Sathan yea very Devils in carnate as Judas Joh. 6. penult How then should we hate and avoid all sin yea tremble at the motions of it arising in our Hearts and how carefull should we be not to defile our selves with the practise of it Use 3 Use 3. It must teach us to a abhorr all fellowship and communion with Satan to have nothing to do with that unclean Spirit lest he pollute us with the contagion of his own filthinesse Object Object God forbid we should have any dealings with the Devil we are far from it Answ Answ Whatsoever thou sayest or thinkest yet if thou hearken to his perswasions or be delighted with his wicked suggestions or dost yield to them then the truth is thou hast fellowship and dealings with the Devil though he do not appear to thee in bodily shape Learn then above all to detest his wicked motions and to resist them and cast them out of thy mind at rhe very first offering of them desiring of God to give thee grace so to do Jam. 4. 7. Resist the Devil and he will fly c. Eph. 4. 27. Give not place to the Devil do not parley with him as Eve did least thou be taken as she was Beware of having the least dealings with that unclean Spirit least he infect thee with his filthiness We would not come near one that hath a Plague-sore upon him much less entertain him in our House or lodge him there How much less should we come near the Devil that foul Spirit or suffer him to enter into our hearts and lodge there c So much of the first thing by which the Person upon whom this miracle was wrought is described his present afflicted estate in that he was possessed with an unclean Spirit Now followeth the second which is the place where this party now was In their Synagogue Viz. at Capernaum where our Saviour now was and Preached there See before Ver. 21. Quest Quest How came this possessed Man thither at this time Answ Answ It may be he was brought thither by his Friends to the end he might there be cured by our Saviour as we read the like hath bin done by others at other times as Ver. 32. and Matth. 4. 24. But I rather incline to their Judgment who think that the Devil in this man was now forced by the secret divine power of Christ to come in the person of this man to the Synagogue and there to present himself before our Saviour Compare Mark 5. 6. with this Place No doubt but the Devil came to this place unwillingly and was unwilling also that this man whose body he possessed should come to the Synagogue to hear our Saviour's Doctrine or to be healed by Him yet our Saviour by his secret power forceth him to come that he might take occasion to work his miracle of dispossessing him in that publick place Observ Observ Christ hath absolute Power over the Devils or wicked Spirits of Hell He can rule and over-rule them as he pleaseth and force them to do that which they are most unwilling to do in obedience to him as here he forced the wicked Spirit which was in this man sore against his will to come to the Synagogue in Capernaum there to present himself to Christ that he might be dispossessed by him At other times our Saviour shewed his power over the winds and Sea c. Now over the Devil himself a most powerfull Creature yet forced to yield to the Power of Christ in coming now to the Synagogue c. Our Saviour did now as it were put his hook into the jawes of this Leviathan and drew him by force whither he pleased which was as great a matter or greater rather as a learned Interpreter upon this place saies than if a Fisher with a small fishing-line should pull a great Whale out of the Sea c. But of this power of Christ over the Gospel there will be occasion to speak more afterward I proceed now to the third particular to be considered in the words of the Text viz. The carriage or behaviour of the party possessed or rather of the Devil in him when he came to our Saviour This carriage of the Devil in the possessed party is expressed in two things 1. In his crying out 2. In those words which he spake to our Saviour Ver. 24. Touching the first He cryed out Viz. The Devil in the man Possessed As Gen. 3. 1. the Serpent is said to speak to Eve when it was the Devil in the Serpent Quest Quest What moved the Devil now to cry out Answ Answ The apprehension of the Divine Power of Christ who was now about to dispossesse and cast him out of his Hold. This no doubt did strike terror into this wicked Spirit and so much the Words following do shew Observ Observ This greatnesse of the Power of Christ the Son of God is terrible to the Devils themselves whensoever Christ doth put forth his Power against them and make them feel it It was terrible to them even while our Saviour lived on Earth in the state of Humiliation as here we see and in many other places of the Evangelists how the wicked Spirits in such as were possessed did tremble at the Power of Christ as soon as they did but begin to feel it when he was about to cast them out This made them to intreat so much that he would not torment them as Mark 5. 7. and Luke 8. 28. Much more is the Power of Christ now terrible to the Devils when he is exalted to the right hand of God in Heaven Jam. 2. 19. As they do believe the Divine Power of Christ so they tremble at it But most terrible of all shall his Power be to them at the last day c. Use Use If the Power of Christ be so terrible to the Devils and wicked Spirits then much more to wicked men who are weaker then the Devils whensoever Christ shall but begin to shew his Power against them in punishing them for their sins especially at the last day when he shall come in flaming fire to render Vengeance to them The apprehension of Christ's power joyned with his wrath against them shall then force them to cry out to the Mountains to cover them c. Rev. 6. The consideration of this should now move such wicked ones who have hitherto bin enemies to Christ and of his Church to turn to him by true Repentance and to submit themselves unto him Psal 1. Even Kings and Rulers are admonished so to do Now follow the words which the Devil in this party possessed did utter to our Saviour Ver. 24. Let us alone c. Here observe in General That the Devil by God's permission hath Power not onely to enter into the bodies of men and to hold possession of them
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
preferr the good of our Souls before the good of our Bodies remembring that Matth. 16. 26. What is a man profitted if he gain the whole World and lose his own Soul Or Matth. 6. 33. First seek the Kingdom c. And John 6. 27. Observ 3 Observ 3. Ver. 34. And he healed many that were sick c. In that here is mention of so many Diseases cured by our Saviour we have good occasion to take notice of one speciall part of that misery which sin hath brought upon us viz. That it hath made our Bodies subject to such sundry kinds of Diseases So Matth. 4. 24. The Diseases of mans body are more in number then all the Physitians can reckon up The eye is one of the smallest members of the Body yet is it strange to consider how many Infirmities and Diseases it is subject unto How many then are the Diseases of the whole Body These manifold Diseases are a part of that punishment threatned against Adam if he sinned Gen. 2. 17. Thou shalt dye the Death By Death there we are to understand not onely the separation of Soul and Body but all miseries unto which man's nature should become subject by reason of Adam's Fall among which miseries the Diseases of the Body are to be accounted Therefore these Diseases are one part of that misery which Adam's sin hath brought upon himself and us As Death So all Diseases also entred into the World by sin Rom. 5. See afterwards Chap. 7. Ver. 31 c. Use 1 Use 1. To humble us by the consideration of this misery unto which our Bodies are lyable by reason of sin There is small reason for any to be proud of the beauty and good complexion or comely feature of their Bodies seeing the best complexioned and best featured bodies are subject to so many noysome Diseases Use 2 Use 2. See the cursed fruit and effect of Sin bringing so many noysom and contagious Diseases upon man's Body It shews also the foul nature of sin infecting our bodies with such Maladies Well therefore is sin called filthiness in Scripture seeing it thus polluteth not onely the Soul but the Body filling it with so many loathsome Diseases Let this consideration make all sin odious unto us As we abhorr the most loathsome Diseases of the Body so much more should we have in utter doâ—â—station all kind of sin yea hate and shun the very occasions of sin as 〈…〉 Use 3 Use â— To put us in 〈◊〉 oâ— our Mortality and of the frail and brittle condition of our Bodies seeing they are subject to so many griefs and maladies These Diseases are the badges and symptoms of Death and the fore-runners of it making way for it yea every disease is a little Death Therefore from the diseases of our Bodies let us take occasion seriously and often to meditate of Death and to prepare for it In vain it is to reckon upon long life seeing the manifold diseases to which our bodies are subject do manifestly shew That these our Earthly Tabernacles and Houses of Clay must perish and reurn to dust whence they came Observ 4 Observ 4. Our Saviour healed many c. That is all that were brought to him though they were many in number Hence observe That we should be ready to do good and to shew mercy to all that are in misery if it lye in our Power Gal. 6. 10. Reasons of this 1. We have God's example for it Matth. 5. 45. 2. All Men bear God's Image in some sort in that they are created with reasonable and immortall Souls 3. All are partakers with us in the common nature of Men. 4. We would be glad to receive help from any in our necessities and to taste of their mercy in our miseries Quest Quest What if they be profane and wicked ones that are in misery or want Answ Answ Yet if their necessity or misery be extream we are to relieve them rather then they should perish for want of help Onely in relieving such we are to take heed so to do it that we give them no incouragement in their sins as common Beggars in their idlenesse c. Vse Vse To confute such as think it enough to do good to those unto whom they are bound in speciall manner as to their Kindred Friends Acquaintance near Neighbours c. and especially to the houshold of Faith True it is That our goodness and mercy ought chiefly to extend to these yet so as we refuse not also to afford help and relief even to strangers or enemies yea to the profane and wicked if they stand in present need of our help This the example of our Saviour Christ here may teach us who cured all the Sick that were brought to him Sequitur He suffered not the Devils to speak c. Of this before Ver. 25. Mark 1. 35 c. to the 40. Ver. And in the Morning rising up a great while before day he went out and departed Feb. 7. 1618. into a solitatry place and there prayed And Simon and they that were with him followed after him And when they had found him they said unto him All men seek for thee And he said unto them let us go into the next Towns that I may preach there also for therefore came I forth And he Preached in their Synagogues throughout all Galilee and cast out Devils THe Evangelist having laid down the History of Christ's Preaching and Miracles wrought in Capernaum the chief City of Galilee Now he setteth down his Preaching and Miracles wrought in other Villages or smaller Towns in Galilee And 1. he mentioneth his Preaching in those Towns unto the latter part of the 39. Ver. 2. His Miracles in the end of that Verse Concerning his Preaching he relateth two things chiefly 1. The Antecedents or Preparatives unto it from this 35. Ver. to the 39. 2. The Preaching it it Self The Antecedents are 1. His sequestring of himself into a private Place and Praying there Ver. 35. 2. His Disciples carefull following after him to find him out being gone a-part Ver. 36. 3. The mutuall Speech or Conference had between Christ and them after they had found him Ver. 37. 38. Touching the first Viz. His sequestring of himself unto prayer Here consider 1. The Circumstance of Time In the Morning c. 2. The Place whither He retired Himself Into a solitary Place 3. The Duty there performed He prayed there Object 1 In the Morning a great while before Day Object Luke 4. 42. It is said When it was Day He departed c. Answ Answ 1. It might be after the dawning first appeared and yet a good while before the clear and perfect day-light 2. Or else we may think that he arose very early before day yet did not go forth of the House untill the clear day-light began to appear Now this early rising and going forth to prayer doth shew the great care and diligence of our Saviour in the execution of his
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
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
under Satan in which thou art by nature inthralled Vse 3 Use 3. Pray unto God to restrain the Devil's power and malice and not to suffer him to tyrannize over our souls or bodies as he desireth Intreat we the Lord to rebuke him and not to suffer him to have his will of us or to exercise his tyrannical power over us Vse 4 Vse 4. Such as are free from the tyranny of Satan to be truly thankful unto God for this unspeakable mercy c. Mark 5. 6. c. But when he saw Jesus afar off he ran and worshipped him c. Sept. 24. 1620. VVE have spoken of the Circumstances of this Miracle Now we are to speak of certain Antecedents which went immediately before the working of it which are two in number 1. The behaviour of the Devils in the party possessed toward our Saviour Christ Verse 6 7 8. 2. A Conference between our Saviour Christ and them Verse 9 c. unto the 13th Touching the first namely the behaviour of the Devils in the party possessed it stands in two things 1. In the outward action and gesture which they used When they saw him afar off they ran and worshipped him Verse 6. 2. In the words or speech which they used unto Christ Where we may consider both the manner of their speaking crying out with a loud voice and the matter of their speech consisting of 3. parts 1. An Expostulating with our Saviour about the cause of his molesting them What have we to do with thee 2. A Confession of Christ to be the Son of God 3. A Request made unto him That he would swear unto them by God not to torment them And this request is amplified by setting down the cause or reason of it Verse 8. Because he said unto him Come out of the man thou unclean spirit When he saw him he ran and worshipped him That is the Devils in the party possessed so soon as they perceived Christ coming toward them made haste to adore Him Luke 8. 28. He fell down before him Quest Quest. What moved the Devills thus hastily to come and adore Christ Answ Answ It is likely they did this partly by compulsion being forced thereunto by the Divine power of Christ which they now began to feel even before they came nigh him And partly of their own accord hoping by this submission and outward obeysance to obtain some favour at the hands of Christ that they might not be cast out as appeareth by their words used to him Observ 1 Observ 1. See here that Christ Jesus the Lord hath absolute power and authority over the wicked Angels and is able to force them to do homage and to submit themselves to him as his slaves and vassals If he had this power over them when he lived on earth in state of abasement how much more now he sits at Gods right hand in heavenly glory See this Point before Cap. 1. Vers 25. Use 1 Use 1. This sheweth us the dignity and excellency of Christ's person and must teach us highly to reverence him and to yield all due homage and subjection to him If the Devills fall down and worship before Christ how much more ought we to serve him with reverence and fear Even Kings and Rulers are to do this Psal 2. Kiss the son c. Use 2 Use 2. It is matter of great comfort to the true Church and all faithful Members of it against all the power and malice of Satan c. Observ 2 Observ 2. Further we learn here That though the Devils do yield sometimes a kind of service and worship unto Christ yet they do not this in sincerity but in hypocritical manner either being forced and compelled thereunto by the power of Christ or else for some sinister ends and respects not ayming in their service at the glory of Christ but at the accomplishment of their own devilish purposes that under colour of doing some homage and reverence to Christ's Person they may do the more hurt and mischief Thus we see this Legion of Devills in the party possessed fall down before Christ and make shew of worshipping him but they do all in Hypocrisy partly compelled to it by Christ's power and partly hoping by this means to obtain their wicked desire and purpose of Christ that he would not cast them out of the party possessed but that they might still hold possession in him And such Hypocriticall counterfeit Service as this is all that homage and worship which the Devils do at any time perform unto Christ Use 1 Use 1. See then a great difference between the service and obedience which the Devills yield to Christ and that which the good Angells and Saints both in Heaven and on Earth do perform to him The one is counterfeit feyned and Hypocriticall the other is true and sincere The wicked Angells serve and worship Christ either by compulsion being forced to it and haled to it by violence against their wills as Bears to the stake for if they might have their choice they would do him no such homage at all as sometimes they are constrained to do or else if they do at any time make shew of serving or adoring the person of Christ willingly yet it is alwayes for some sinister and wicked end and purpose which they therein aim at and not out of any desire of honouring Christ But on the other side the good Angells and Saints of God in Heaven and Earth do serve and worship Christ in sincerity with free and voluntary spirits and aiming in their Service at the Honour and Glory of Christ Use 2 Vse 2. To teach us that it is not enough for us to adore and serve Christ Jesus our Lord for so the Devills do but we must look to the manner of our service that it be not Hypocriticall and counterfeit that it be not a forced Service and that it be not for sinister ends and respects as for Custome or Fashion or to gain credit thereby because we would be accompted Religious c. for such kind of worship as this even the very Devills of Hell may and do yield unto Christ But we must see that the service we yield to Christ be unfeined and such as he requires in his Word both for matter and manner We must look it be a free and voluntary worship Psal 110. 3. Christ's people are a voluntary people as is there Prophesied We are taught to Pray in the Lords Prayer That we may do the will of God as it is done in Heaven by the Saints and Angells that is freely and chearfully not by compulsion as the Devills and wicked men do it So again in all the Service we perform to Christ we must also see that our chief aim be at his Honour and Glory not at sinister ends or respects as it is with the Devills in their Service It must not be so with us for then our service is no better then theirs So much of the
natural sleep so is it much more easy with God by his Almighty power to raise the dead at the last day 3. As after natural sleep the body and outward senses are more fresh and lively then before so likewise after that the bodies of the Saints being dead have for a time slept in their Graves as in beds they shall awake and rise again at the last day in a far more excellent estate then they dyed in being changed from corruption to incorruption from Dishonour to Glory from weakness to power from natural to Spiritual bodies as the Apostle sheweth 1 Cor. 15. 42. 4. As in natural sleep the body onely is said properly to sleep not the Soul the powers whereof work even in sleep in some sort though not so perfectly as when we are waking so in death onely the bodies of the Saints do dye and lye down in the Graves but their Souls return to God who gave them Eccles 12. 7. and they live with God even in death and after death 5. As sleep is sweet to them that are wearied with labour and travel Eccles 5. 12. so also death is sweet and comfortable to the Faithfull being wearied and turmoiled with sin and with the manifold miseries of this life therefore some have even desired death as Eliah 1 King 19. 4. and Paul Phil. 1. Object Object Death is bitter and painfull even to the godly Answ Answ True in it self it is so But 1. The pains of it are mitigated and sweetned to them by the comfortable feeling and apprehension of Gods love and mercy in Christ and by the assured hope of eternal life which they conceive in the midst of death The sting of their death is pulled out because they feel their sins forgiven and themselves at peace with God in Christ 2. Though the pangs which accompany death may be bitter yet death it self is sweet to them in that it freeth them from all sin and misery and passeth them to a better and Heavenly life So much of the Doctrine Use 1 Use 1. Seeing death is but a sleep this affordeth an Argument to prove to us the general Resurrection of the bodies of all that dye If they do but sleep in their graves then there shall be a time of awaking them out of that sleep See 1 Cor. 15. Use 2 Use 2. Terrour to the Wicked and Reprobate dying in their sins Seeing death is but a sleep hence it followes That their bodies must be hereafter awaked and raised out of their graves at the last day and united again to their souls that both Souls and Bodies together may be cast into Hell-Torments for ever It were well for such if their souls and bodies might utterly perish and be abolished by death as the souls and bodies of brute Beasts but it is not so For their Souls after death go into Hell-Torments and though their bodies for a time go to the Earth yet at the last day they must whether they will or no be raised to the end they may together with their souls be cast to Hell Vse 3 Use 3. To encourage and comfort the godly against the fear of death Remember that death is to them but a sleep yea a sweet and comfortable sleep to such as dye well and in the Lord. If thou dye in Christ thou fallest asleep as it were in his Arms and then shalt thou have a most comfortable waking at the last day thy body shall then be awaked never to sleep again nor to have any more need of sleep nor yet of any earthly comforts as meat drink c. It shall also awake far more fresh lively and vigorous and in a far more excellent condition then it fell asleep in death Fear not then to fall into this sweet sleep of death when thy time shall come What weary Traveller or Labouring man is not willing when night cometh to lye down in his bed and there to fall asleep till next morning that he may be fresh again to labour So what good Christian wearied with the labours and troubles of this life and with this tedious warfare and pilgrimage which here we pass thorough should not be willing and joyful when the night of death cometh to have his body go to the grave as into a soft bed there to sleep and rest till the Day of Judgment that then he may awake fresh again c Know then if thou be a good Christian and hast thy sins forgiven end dyest in Christ death is no death but a sweet sleep to thee c. Thy body shall not be abolished or perish by death but only fall asleep that it may at length be awaked again in a far more excellent condition then it was in when it fell asleep thy vile body shall then be changed and made like unto the glorious body of Christ himself as the Apostle speaketh As for thy Soul that shall not sleep at all no not in death but shall for ever wake and live with God Vse 4 Use 4. To comfort us in the decease of Friends dying well and in the Lord. If we can be so perswaded of them then is there no cause at all of mourning but of rejoycing and thankfulness rather for them that after their tedious Pilgrimage in this life and after all the toylsome labours and miseries of it they are at length fallen into so sound and sweet a sleep and that they now rest in their beds that is in their graves Never did they before in all their life sleep so sweetly never was any bed so easie and comfortable to them as the grave Cease then our mourning for them Weep not for them but for our selves in regard of our loss of their Christian society and especially for our sins the procuring cause of that loss And yet even in mourning for the loss of our Christian friends we must beware of excess that we mourn not as those without hope but remember That though they are gone before us yet we have not utterly lost them Prae-misimus non amisimus If we be careful to live and dye well as they have done before us we shall meet with them again and enjoy them at the last day in the general Resurrection When our Friends whose company we desire are fallen into a natural sleep though we cannot then converse with them yet we hope we shall when they are awake again So think of our Christian friends departed this life though now while they sleep in their graves we have not their company yet when they awake at the last day we shall have it again and much more comfortably then ever we had in this life Mark 5. 40 c. And they laughed him to scorn c. Jan. 21. 1620. THe Evangelist from the 38. Verse to the 41 setteth down the Accidents which fell out in the house of Jairus immediately before our Saviour wrought the Miracle there 1. That our Saviour coming to the house found there a great stirr and
then for the Jews who contemned and rejected the Gospell Preached to them So Matth. 11. 22. Easier for Tyre and Sidon then for Chorazin and Bethsaida c. Matth. 23. 14. The Scribes and Pharisees for devouring Widdows houses under pretense of long Prayers shall receive the greater damnation Luke 12. 47. Some shall be beaten with many stripes some with fewer Though the least measure of torments in Hell shall be unspeakable and intolerable yet the punishment of all and every one of the damned shall not be in the same measure but in different measure Reason Reason The sins of the Reprobate are not all of one measure and degree but some more hainous and grievous then other therefore the Lord also in Justice will proportion their damnation and punishment to their sins So it is said of Babylon Revel 18. 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her Use 1 Use 1. Hence also gather by proportion of contraries that there shall be an inequality and different degrees of Glory among the Elect of God in Heaven answerable to the different measures of Grace and Sanctification bestowed on them of God in this life And this is plainly proved by that saying of Paul 2. Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Vide stellam in Luk. 10. 14. Use 2 Use 2. This also serves for the terrour of such profane and dissolute wretches who do not onely live in sin securely but even in the most hainous and foul sins as outragious Swearing Blasphemy brutish Drunkenness Adultery c. such also as give themselves over to all kind of sin with greediness heaping sin upon sin adding Drunkenness to thirst as it is said Deut. 29. 19. What do these but treasure up the more wrath to themselves against the day of wrath Rom. 2. For this is certain the more deeply they here drink of the sweet and pleasant Cup of sin the more deeply shall they drink of the bitter Cup of Gods everlasting wrath in Hell So much sin as they have heaped up against God so much Judgment and Damnation shall he heap upon them in the day of his wrath Oh let such tremble at the thought of this If the least measure of Hellish torments shall be easeless and endless how intolerable shall the greatest measure be Oh that our profane dissolute and wicked livers would so think of this in time that it might strike them with some remorse and work Repentance in them and not onely Repentance but a great and extraordinary measure of Repentance and humiliation for so many and foul sins as they have heaped up lest otherwise the Lord do justly bring upon them a high degree and measure of Damnation in Hell answerable to the greatness and foulness of their sins So much of the measure of the Judgment threatned by our Saviour against contemners of the Gospell Now followeth the Circumstance of time when this Judgment shall be fully executed on them In the day of Judgment That is at the last day of general Judgment which Christ shall come to execute upon all the World Now our Saviour mentioneth that day of general Judgment for two Reasons 1. Becauâ—e then and not before the Reprobate shall receive their full and finall Judgment and punishment in Soul and body 2. To shew also that although the contemners of the Gospell might possibly escape the Judgment of God in this life yet most certainly the Judgment of Hell after this life should seize upon them to the full Doctr. Doctr. Here we are taught that there is a day or time of general Judgment to come in which the Lord shall bring upon wicked Reprobates that full measure of punishment which is due unto their sins Act. 17. 31. God hath appointed a day wherein he will Judg the World in Righteousness c. Rom. 2. 5. This is called the day of Wrath and Revelation of the Righteous Judgment of God who will render to every man according to his deeds unto them that are contentious and do not obey the truth but obey unrighteousness Indignation and Wrath c. 2 Thess 1. 7. There is a time to come in which the Lord Jesus shall be revealed from Heaven with mighty Angels In flaming fire rendring vengeance on them that know not God c. So Matth. 25. There shall be a time in which Christ shall say to the Reprobate on his left hand Depart from me ye cursed into everlasting fire c. Reas Reas The Justice of God requireth this that the wicked should be rewarded with such a measure of punishment as is proportionable to their sins but this is not done in this life for although the Lord do make them feel his wrath even in this life in some degree yet not in such measure as is answerable to the desert of their sins and sometimes in stead of punishing them according to the desert of their sins he doth suffer them to enjoy much outward prosperity in this World Therefore there must needs be a time to come after this life in which they shall receive their full reward of punishment from the Lord which shall be at the last day of Judgment 2 Thess 1. The Apostle himself alledgeth the Justice of God as a reason to prove that there is a time of general Judgment to come wherein the wicked shall be rewarded with full punishment Quest Quest Do not the wicked receive sufficient punishment after death when their Souls are cast into Hell torments Answ Answ No this is not sufficient to satisfy God's Justice which requireth that as in this life they have sinned and dishonoured God both in Soul and body so after this life they should receive deserved punishment in Soul and body together Now this shall not be till the day of Judgment at which their bodies being raised shall again be united to their Souls to the end that in both they may be for ever punished in Hell torments See 2 Cor. 5. 10. Vse 1 Use 1. Let all wicked ones think of this and tremble at the very hearing of the Judgment to come as Foelix did Act. 24. 25. such as live and go on in their sins impenitently they must know that for all their sins God will bring them to Judgment Eccles 11. 9. There is a time comming in which the Lord will call them to a most strait account for them and reward them with such a measure of punishment as is answerable to the desert of their sins and then shall they drink of the Cup of the Lords wrath even to the very dregs Therefore let them not presume or bless themselves in their ungodly wayes though God spare them a while in this life and suffer them for a time to prosper and to escape Judgment yet they shall not alwayes escape unpunished 2 Pet. 2. 3. Their Judgment of long time lingreth not and their damnation slumbreth not
Christ feed the Souls of men spiritually unto Life eternal Answ Answ 1. By the merit of his Death and Sufferings indured for us in his humane Nature whereby he hath purchased both the spiritual Life of Grace and also that eternal Life of Glory for the Elect. Joh. 6. 51. The Bread that I will give is my Flesh that is my whole humane Nature Soul and Body which I will give for the life of the World And Ver. 55. My Flesh is Meat indeed and my Blood is Drink indeed Hereof the Sacrament of the Lord's Supper is a Pledge and Seal to the faithful 2. By the Power and Efficacy of his Divine Spirit working in them all spirituall and saving Graces as Faith Repentance c. which Graces are in Scripture compared unto Meâ—t and Drink as Joh. 6. 27. Labour for Meat which perisheth not c. And Joh. 4. 10. our Saviour tells the Woman of Samaria that he was able to give her living Water that is the saving gifts of his Spirit c. So Isa 55. 1. Hoe every one that thirsteth c. 3. By the outward Ministry of the Word and Sacraments which are the ordinary means of our spirituall Nourishment being ordained of Christ to this end to work and encrease Grace in us and so to feed and nourish us to eternal life In which respect the Word and Sacraments of Christ are resembled unto bodily Food as 1 Pet. 2. 2. Desire the sincere Milk of the Word c. And 1 Cor. 10. 3. The Sacraments of the Israelites are called their spiritual Meat and Drink Obj Obâ—ect Ministers of the Word are in this sense Pastors and Feeders of mens Souls with the Word and Sacraments Answ Answ They have only a ministerial Power to distribute these means of spiritual Nourishment but Christ alone is able to make them effectual to nourish spiritually c. Vse 1. See then the miserable condition of all that are without Christ having no Union with him by Faith such cannot be spiritually fed by him unto eternal Life Faith being the only means by which we receive spiritual Nourishment from Christ therefore miserable is the case of all Unbelievers Being destitute of Faith they are destitute of Christ and being destitute of him they are destitute of all spirituall Nourishment whereby their Souls should be fed to everlasting life therefore their Souls must needs be famished unto everlasting Death if they continue in that case living and dying without Faith in Christ c. Though they have never so much Provision of Meat for the Body yet if Souls be not fed c. Use 2 Use 2. See where to seek spiritual Food and Nourishment of our Souls Seek it in Christ and from him He only is the Bread of Life He only can give us the Meat which perisheth not and those living waters of saving Grace which shall never be dried up in us Labour therefore truly to hunger and thirst after this spiritual Food and seek to Christ to be fed of him with it Pray unto him daily to feed our Souls Say unto him as the Jews did Joh. 6. 34. Lord evermore give us this Bread Desire him to give us Faith whereby to feed on him that is on the merit and efficacy of his Death c. unto eternal life Pray him also to work in us all other saving Graces c. Neither must we only desire and pray him thus to feed us spiritually but we must withal willingly submit our selves to be fed of him resorting duly to the outward means of our spiritual Nourishment as the Ministry of the Word and Sacraments To come to these is to come to Christ's Table yea to be fed by him at his own Table And what a Priviledge is this How great a favour do we count it if a great man invite us to his own Table Behold Christ Jesus the Son of God inviteth thee to his Table to be spiritually fed by his Word and Sacraments and wilt thou not come cheerfully Take heed thou refuse not lest for this contempt he do for ever barr thee from tasting of the spirituall and heavenly dainties which he hath prepared as he did those that refused to come being invited to his great Supper Luke 14. Mark 6. 45 c. to 53. And straightway he constrained his Disciples to go into the Ship and to go over to the othe Nov. 18. 1621. side before unto Bethsaida c. THe Evangelist having from the 35. ver hitherto laid down the History of that great Miracle of Christ which he wrought in the Wilderness of Bethsaida in feeding 5000 men beside Women and Children with five Barley-Loavs and two little Fishes Now in these Verses he layeth down two other Miracles of Christ which he wrought the night following upon the Sea of Galilee which two Miracles he wrought together about the same time of the night one immediately after the other The one of these Miracles was His walking upon the Sea to his Disciples as they were rowing in a ship upon the waters and were greatly troubled in rowing by reason of a tempestuous wind which arose against them The other Miracle which immediately followed the former was his stilling or appeasing that tempest of Wind suddenly so soon as he was come up into the Ship to them And the History of these two Miracles is the fifth generall part of this Chapter In the History of these Miracles consider 1. The Antecedents going before them Ver. 45 46. 2. The speciall occasions of them set down Ver. 47 48. 3. The Miracles themselves Ver. 48 51. 4. The Effects and Consequents Ver. 49 50 51 52. Touching the Antecedents they are three 1. Our Saviour's forcing his Disciples to take Ship and to go over the Sea of Galilee before him to Bethsaida 2. His dismissing of the People 3. His withdrawing himself into a Mountain to pray And straightway That is immediately after he had wrought the former Miracle of the Loaves and Fishes He caused his Disciples c. The words are better translated thus He constrained or forced his Disciples to get into the Ship And yet though unwilling at first they do at length obey Christ c. This shews that they were unwilling to part with Christ and to passe over the Sea without him And to go before to the other side Not directly crossing over the main Sea of Galilee but only an Arm of it See before Ver. 31. 32. Vnto Bethsaida This was one of the chief Cities of Galilee called the City of Andrew and Peter Joh. 1. 44. of which City also Philip is there said to have bin In which City Christ wrought many Miracles as may be gathered from Matth. 11. 21. See Mark 8. 22. Object Object Joh. 6. 17. Towards Capernaum Answ Answ Bethsaida was in their way to Capernaum so they came first to it and then to Capernaum In the words consider two things 1. Christ's dismissing his Disciples to Bethsaida 2. The manner by
sin we may so judge of their practise as there is apparant cause So much of the place whither the Meat which is eaten goeth not viz. That it entreth not into the Heart Now to speak of the place whither it goeth 1. Into the Belly Which is as we know that part of the Body which contains the Bowels and Entralls of Man which are the Receptacles or Vessels receiving the gross superfluous and impure part of Meats which being there turned into Excrements are from thence purged into the Draught Observ 1 Observ 1. The wisdom of God shewed in the frame of Man's Body ordaining every part for necessary ends and uses as the Belly to receive the Meats which are eaten and to purge away the superfluities of them into the Draught 1 Cor. 6. 13. Meats for the Belly and the Belly for Meats There is not the meanest or basest part of the Body but is created for necessary use and such as tends to the good of the whole 1 Cor. 12. 21. The Eye cannot say to the Hand I have no need of thee nor again the Head to the Feet c. Nay much more those members which seem more feeble are necessary c. Use 1 Vse 1. Admire and magnifie this wisdom of God shewed in the very naturall frame of our Bodies and in the necessary ends and uses for which every part and member serveth Vse 2 Use 2. See how it should be in the body of the Church there should be no unprofitable Member but even the meanest should so live as to further the good of the whole See 1 Cor. 12. 25. Observ 2 Observ 2. See here that howsoever the Belly serveth for necessary use in Man's body yet it is for such use as is base and vile in comparison of most of the other parts of the body for the Belly is as it were the Sink of the body which receiveth the impure and gross superfluities of our Meat and turneth that to Excrements and so purgeth them away into the draught Therefore in this respect it is one of the basest and most contemptible parts of the body which I note to shew the vile and base sin of such as serve their own bellies as all intemperate Gluttons and Drunkards do whose chief care and study is to please and satisfy their bellies with Meats and Drinks and for this end will spare no time cost or pains Phil. 3. 19. Whose End is Damnation whose God is their Belly c. See also Rom. 16. 18. These serve and worship as their God one of the basest and vilest parts of their own bodies as if they were born for no other end but to eat and drink c. which is a most brutish kind of life Use Use Learn to detest such swinish Intemperance Gluttony Drunkenness Remember how base a thing it is to serve the belly and to make it our God which of it self is the sink and puddle of the whole body c. It was a base kind of Idolatry in the Aegyptians to worship brute Beasts as Oxen Goats Crocodiles yea Cats and Doggs as it is reported of them by learned Writers So for a man to make his Belly his God c. So much of the first and immediate place within the body whither the Meat which is eaten goeth viz. To the belly Now to speak somewhat also of the more remote place without the body to which the Meat goeth From the belly into the draught Observ Observ See here the end and issue of all Meats and Drinks received into the body As they pass to the Belly first so they stay not there but are from thence expelled into the Draught or place of Excrements This is the end and issue of all Meats and Drinks though never so delicate and costly c. yet they come to the Belly and from thence are sent out into the Draught though not the whole substance of Meats and Drinks for some part turns to Nourishment and is united with the Substance of the whole body yet a great part of all Meats and Drinks have this end Joh. 6. 27. Meat that perisheth Vse 1 Use 1. This discovers the folly of Papists putting Holiness in some kind of Meats above other as in Fish above Flesh and putting difference in Meats in regard of Religion and Holiness as if one kind were more holy than another whereas all Meats though never so different in kind or nature when they enter into the body yet in their issue go to the same place even to the Draught Vse 2 Use 2. See also how foolish and base a thing it is for any to set their heart upon Meats and Drinks taking thought what to eat what to drink c. Mat. 6. making this their chief care or one of the chiefest how to please and content their intemperate appetites with delicate Fare costly Wine c. All which though not wholly yet in a great part must go out into the Draught and Dunghill Let this move us to moderate our selves in the use of Meats and Drinks putting the Knife to our throat c. as Solomon adviseth Prov. 23. 2. and take heed of setting our heart upon such perishing things Though we may use them as good Creatures of God in themselves for our Nourishment and moderate refreshing yet if we consider the base and loathsom end and issue of them as they come from our bodies how great madness is it to be in love with them c. It followeth Purging all Meats In the original Text this is directly spoken of the Meat it self which entreth into the body but it is to be understood with relation to the passage or conveyance of Meat out of the Belly into the Draught and so the sense is that this is a means serving to purge the Meats themselves and consequently the body also into which they are received from that impure and gross part of them which is turned into Corruption and Excrements that so this foul Corruption may not be a burden or annoyance to the whole body Observ Observ See here the natural Impurity and Uncleanness of our bodies being not onely impure in themselves but also turning part of the Meat we eat into Corruption and filthiness which must be purged into the Draught or else the health and life of the body cannot be maintained The cause of this natural Uncleanness of Man's body is Sin the Corruption whereof being in every one by Nature is such and so foul that it doth pollute and infect not onely the Soul but the Body as we shall see afterward more plainly For before that sin entred into the World by Adam's Fall there was no such foulness or corruption in Man's body c. Vse 1 Vse 1. This may teach us how unfit it is to pamper and make too much of our bodies being so impure and loathsom within as they are turning the very Meat we eat into filthiness and corruption c. Vse 2 Use 2. This should pull down all
but like the Fish which swimm continually in the salt Sea and yet are not at all seasoned but still as fresh as before miserable is the state of such better for them never to have heard the sound of Christ's Voice among them c. It followeth And He entred into an House What House this was is not expressed but it was no doubt in some private place of the Country because it is said He would have none to know of his going in thither He would have no man know c. This is to be understood of Christ's humane Will as He was Man for otherwise as he was God he could not will or desire this That no man should know of his going into the House For he knew that he should not be hid but that his entrance into the House would be known to this Woman and that the knowledge of it would move her to come to him as she did to seek help for her Daughter Quest Quest Why did our Saviour enter so privately into this House Answ Answ 1. That being there in private with his Disciples he might for a time rest and refresh himself after his former Labours in travelling preaching and working sundry Miracles 2. To avoid all shew of Ambition and Vain-glory at his first coming into these Coasts where he had not been before neither was much known among them therefore he would not openly and publickly shew himself lest his malicious enemies should charge him with Ambition and desire of Vain-glory. 3. It is probable also That because he knew the time appointed for the Calling of the Genetiles was not yet come and he was sent to preach to the Jews and not to the Gentiles therefore being now in the Borders of the Gentiles and so near unto some Cities of their's he did forbear to preach and work Miracles in such open and publick manner as he used to do in other Regions of Judea and rather kept himself private during his abode in these Coasts See Jansen Observ 1 Observ 1. The truth of Christ's humane Nature and that he was subject to humane Infirmities such as were meerly naturall and not sinfull as wearinesse pain hunger thirst c. appeareth here in that he had need of rest and refreshing being wearied with the Labours of his Calling and therefore betook himself to this private House c. See before Chap. 6. ver 32. Observ 2 Observ 2. It is both lawful and fit for Christians after Christ's own example to take occasion of rest and refreshing their Minds and Bodies for a time being wearied with the Labours of their Callings See Chap. 6. ver 31. Observ 3 Observ 3. In that it is said of Christ here That he would have none to know c. We may gather That as there are two different Natures in Christ's person viz. The Divine and the Humane Natures So also there are two different or diverse Wills in Christ the one as he is God whereby he absolutely willeth all things which come to pass though not so as to approve of them all yet at least to permit them The other is his humane Will as he is Man whereby he willed some things and in some respects which yet did not come to pass neither was it his Will as he was God that they should come to passe For example as he was God his absolute Will and Desire was to dye in his humane Nature for man's Redemption But as he was Man his Will and Desire was in some respect not to dye I say in some respect because he did not simply desire or will as Man not to dye for even as he was Man he dyed willingly but only so far forth as Death was the destruction of Nature and a violent separation of Soul and Body asunder so he abhorred it and was willing to be freed from it yet conditionally also if it might have stood with his Father 's Will. See Matth. 26. 39. So here the Will of Christ as God was that this Woman should know of his coming into the House c. But as he was Man his Will and Desire was That none should know of his coming thither Note that though these two Wills in Christ are diverse yet not contrary to each other but one is subordinate to the other His Humane Will being subject to his Divine Will and both of them being in themselves just and good Indeed they are in some respect contrary sometimes namely in respect of the object or things willed but they are not simply or absolutely opposite or contrary because though the things willed are contrary yet they are not willed in the same respect but in different respects and upon different Grounds and Reasons So here Christ as God willed that his entring into the House might be known but as Man he willed not to have it known here are two contrary things willed yet not in one and the same respect but in different respects and upon different Grounds and Reasons and both just and good He would have his entring into the House known that so this Woman seeking to him for her Daughter he might have occasion to manifest his Divine Glory by this Miracle On the other side he would not have his going into the House known that so he might be private there for a time to refresh himself c. as hath been shewed Vse Use To confute those old Hereticks called Monothelits who deny this truth holding that the Will of Christ both as he is God and as he is Man is one and the same Will not differing in nature or substance c. This Heresy was condemned in the sixt general Council holden at Constantinople about the the year 678. It followeth But he could not be hid That is he could not enter so privately into the House but that he must needs be known of some to have gone in thither The reason hereof was because his Fame and Renown was so great as it was in all places and parts of Judea even in these which were most remote and neerest to the Gentiles And though Christ himself had not been before in these Coasts yet many which dwelt in those Coasts had before resorted unto him to other places to hear his Doctrine and to see his Miracles as appeareth Mark 3. 8. and Luke 6. 17. He could not c. This is not to be understood of his absolute Power but that he could not be hid by those means which then he pleased to use Observ Observ In that our Saviour who was so far from all ambition and desire of vain-glory that he sought nothing but the glory of his Heavenly Father which sent him yet was so Famous and Renowned in all Places where he came We may observe That the way to true Honour is not to seek our own Honour but the Glory of God in the course of our Life and in all Duties of our generall and particular Callings See Chap. 6. Ver. 14. Mark 7. 25 c. For
crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
good and shall have a happy and comfortable issue Then we shall be in some measure able to hold out in time of trial Hab. 2. The just live by Faith especially in time of trial and under the Crosse This is our Victory which makes us more than Conquerours c. By Faith the Saints have endured the greatest trials Heb. 11. 4. Daily pray unto God to fit and prepare us for the evil day and time of trial seeking to him for spiritual strength courage patience c. as Paul for the Colossians Chap. 1. v. 11. Observ 4 Observ 4. See here the Wisdom of our Saviour in dispensing the mysteries of Faith in that he doth herein apply himself to the ability and capacity of his Disciples not plainly telling them of his Passion and death which was yet a great Mystery to them and very hard to be conceived and believed until such time as he had first confirmed their Faith touching his Person that they might be the better able to hear of this strange and mystical Doctrine of his Death and Sufferings The like is noted of him before as we heard Chap. 4. 33. that He preached the Word to his Disciples as they were able to hear it This Wisdom of our Saviour is to be imitated of Ministers of the Word in their Teaching They are to apply themselves unto the ability and capacity of their Hearers both in the manner and matter of their Doctrine not teaching high and difficult mysteries of Faith at the first to such as by reason of their Ignorance and weakness of Judgment are uncapable of them but first labouring to inform their Minds and Judgments with easier and more plain Points of Faith that so they may afterward be more fit to hear and understand higher and harder Doctrines Thus Paul 1 Cor. 3. 2. I have fed you with Milk and not with strong Meat for hitherto ye were not able to bear it neither yet now are ye able So Hebr. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again the first principles and are become such as have need of Milk and not of strong Meat Mark 7. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of July 3. 1625. the Elders c. NOW followeth the Person whose Sufferings our Saviour here foretelleth viz. Himself described by this Title The Son of Man Touching which Title see before Chap. 2. 28. It is a title which our Saviour doth often give unto himself in the History of the Evangelists thereby to note out unto us his humane Nature and to distinguish it from his God-head Quest 1 Quest 1. How doth he call himself the Son of Man seeing he was not begotten of Man but conceived and born of a Virgin without the knowledge of a Man c Answ By Man we are to understand Mankind indefinitely and so this Word implyeth both Sexes as well the Woman as the Man And so Christ being conceived and born of a Woman though a Virgin and not knowing Man is neverthelesse truly called the Son of Man because he was conceived and born of Mankind that is of the Race and Stock of Adam Quest 2 Quest 2. Why doth our Saviour in this place call himself by this title implying his humane Nature Answ Answ To teach his Disciples that although he was indeed the Son of God as they had now newly confessed him to be yet he was not to suffer as he was God but as he was Man in his humane Nature Observ 1 Observ 1. The truth of Christ's Man-hood or humane Nature that as he is the true and eternal Son of God so also true and very Man partaker of the same Nature with us Called here the Son of Man to shew that he was conceived and born of Mankind that is of the Virgin Mary and consequently was true Man 1 Tim. 2. 5. He is called the man Christ Jesus Hebr. 2. 14. He took part of Flesh and Blood with the rest of the Children of God Quest 1 Quest 1. How did Christ being the Son of God become true Man Answ Answ By assuming or taking unto himself the Nature of Man and by uniting it with his God-head in one and the same Person Joh. 1. 14. Hebr. 2. 16. He took on him the Seed of Abraham Phil. 2. 7. He took upon him the form of a Servant and was made in likeness or habit of Men c. Touching Christ's Incarnation See Mr. Perkins on Gal. pag. 315. Here we are to note two things 1. That he took not a part but the whole Nature of Man that is a true humane Soul and Body together with all the essential properties and faculties of both 2. That he took not onely the substance of our Nature but also the infirmities thereof as to be Hungry Thirsty Weary to suffer pain grief of mind c. Yet not any sinful Infirmities but such onely as were meerly Natural or Consequents of man's Nature and not tainted with sin Quest 2 Quest 2. When did Christ the Son of God become Man Answ Answ When the Humane Nature was perfectly conceived in the Womb of the Virgin Mary Then began this great work of Christ's Incarnation Quest 3 Quest 3. Why was it needful that Christ should be true Man as well as God Answ Answ 1. That in man's Nature he might dye and suffer the Wrath of God and whole Curse due to our Sins which otherwise being God onely he could never have done Hebr. 2. 14. 2. Because it was requisite that God's Justice should be satisfied for Sin in the same Nature which had offended 3. It was fit that the Mediatour who was to reconcile God and Man should pertake in the Natures of both Parties to be reconciled Use 1 Use 1. To confute such as deny or any way corrupt this Doctrine touching the truth of Christ's humane Nature As 1. Those old Hereticks which opposed this Doctrine and troubled the Church with their Errours For Example Apollinaris who held that Christ took not the whole Nature of Man but a humane Body onely without a Soul and that the God-head was instead of a Soul to the Man-hood Also Eutyches who confounded the two Natures of Christ and their properties c. Also Apelles and the Manichees who denyed the truth of Christ's humane Body and held him to have an aerial or imaginary Body c. 2. All corrupt Teacherâ— of late Times and at this Day who by their Doctrine do any way oppose this Truth as the Papistâ— who by their Doctrine of the real presence of Christ's Body in the Sacraments do overthrow one of the properties of his humane Nature which is to be but in one place present at once So the Lutherans or Ubiquitaries teaching Christ's humane Nature to be in all places by vertue of the personal union c. Use 2 Use 2. See here in Christ a wonderful pattern of Humility even
the greatest that ever was in that he being the Son of God equal with the Father and Holy Ghost and being the Lord of Glory from everlasting did in time so far abase himself as to become Man by taking on him our vile and base Nature and that into the unity of his Person that so in this our Nature he might dye and suffer for us c. That he should come from Heaven and be made Flesh and live upon Earth as Man in the true shape and fashion of a Man yea in the form of a Servant as the Apostle speaketh Phil. 2. and yet all the while be the Son of God and Lord of Glory Behold here is the greatest humility and abasement that ever was of any person which is for our Example to teach uâ— to humble our selves before God and one towards another as the true Disciples of Christ Phil. 2. 5. Let the same mind be in you that was in Christ c. Labour therefore for this Grace of true humility after Christ's Example Matth. 11. 29. Learn of me for I am meek and lowly in heart The more humility the more like we are unto Christ The very character and mark of a true Christian as on the contrary Pride is the mark of a wicked Man and a Hypocrite such as the proud Pharisees were yea it is the character of the Devil 1 Tim. 3. 6. Therefore pray and labour for true humility that thou mayst be like unto Christ 1 Pet. 2. 5. Cloath or deck your selves with humility c. This Grace should adorn the whole life and behaviour of a Christian strive therefore to shew it forth in all our carriage before God and one towards another abase your selves for the good of others Gal. 5. 13. The rather because it is a Grace so necessary for a Christian that without it a man is not fit for the Kingdom of Heaven Matth. 18. 3. Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven Luke 3. 5. Every Mountain and Hill must be brought low c. Humility is all in all in a Christian The first second third thing c. as Austin saith Use 3 Use 3. By this we may see how and by what means we that are by nature so far separate and estranged from God by our Sins may come to have accesse unto God and Communion with him namely by means of Christ's humane Nature which he hath taken upon him to the end that he might in it dye and suffer for our Sins and so reconcile us to God Ephes 2. 8. By him we have access unto the Father that is by Christ incarnate or made man 1 Tim. 2. 5. There is one Mediatour between God and Us even the Man Christ Jesus that is Christ the Son of God being made true Man that in our Nature he might reconcile Us to God This he could never have done if he had not become true Man and the Son of Man as here he calls himself Therefore without this humane Nature of Christ we could never have had fellowship with God or peace with Him For by nature we are enemies to God and he to us and our sins are as a Wall of separation to keep us from him Onely by Faith in the mediation of Christ incarnate and made Man we come to be reconciled and to have entrance to God and into his favour By nature God and We are far estranged and divided asunder yea there is an infinite distance between Us But in Christ's humane Nature we meet together and have near Communion Of our selves by Nature we dare not so much as look towards God and his Majesty who is a consuming fire to Sinners yet in Christ being made Man we may by Faith behold the Face and Glory of God with unspeakable joy and comfort Let us then labour thus to do In our prayers let us set the Man Christ Jesus or Christ the Son of Man before us and between God and us and through him alone look at God and call upon him with confidence to be heard yea in all our thoughts of God set Christ incarnate between Him and Us Look at God through the Humane Nature of Christ in which we come to be reconciled to God and without which there is no comfort to be found of us in God but the least thought of him out of Christ God and Man breeds horrour and amazement Use 4 Use 4. Comfort in all afflictions and miseries of this life which our nature is subject to in that Christ partaking in the same Nature and having had experience of the Infirmities of it is the more able and willing to help and succour us Hebr. 2. 17. Hebr. 4. 15. If one come to visit a man that is sick of a grievous disease who hath himself formerly been afflicted with the same disease he will shew more compassion than 20 others who have not felt the like So here c. Observ 2 Observ 2. That although Christ Jesus was the Son of God yet he dyed and suffered for us not as God but as Man or in his Humane Nature Therefore himself saith here The Son of Man must suffer c. 1 Pet. 3. 18. Christ suffered for our sins being put to death in the Flesh Phil. 2. 8. Being found in fashion of a man He humbled himself and became obedient unto death c. For this cause it was necessary as we heard before that he should become Man that he might in this our Nature dy and suffer and that God's Justice might be satisfied for sin in the same Nature which offended Note two things here for the understanding of this Point 1. That though Christ died and suffered according to his humane Nature onely yet this his humane Nature was personally united with his God-head and so remained at the very time of his death and sufferings whence it follows that though he did not suffer as God yet he that dyed and suffered was God at the very instant of his death and sufferings 2. That though He suffered onely in his humane Nature yet He is our Mediator according to both his Natures as God and Man in one Person In his Humane Nature He dyed and suffered and wrought the Work of our Redemption But his God-head did sustain his Man-hood in all his Sufferings and gave vertue and efficacy to the same to make them meritorious for us See Heb. 9. 14. and Act. 20. 28. Use 1 Use 1. To strengthen our Faith in the merits and vertue of Christ's Death and Sufferings assuring us that God's Justice is satisfyed and we are thereby justifyed and freed from our sins and the Curse of God due unto them in as much as Christ hath not onely suffered the wrath of God and punishment of sins but hath suffered it in our Nature which He took upon him that is in his humane Soul and Body So that now the price of our Redemption is paid and God's Justice
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâ—pect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forâ—â—old and promised in his Word must of necessity come to pass He having decreed to give them eternal 〈◊〉 after this they cannot miss or be deprived of it in which respect iâ— is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
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
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
wayes especially 1. In Opinion and Judgment by condemning it and themselves for it as guilty of God's Wrath and Curse Rom. 7. 24. Paul calls it a body of Death 2. In Heart and Affection by hating loathing and detesting this natural corruption of the whole Man Rom. 7. Paul hated the evill which he did therefore much more his natural corruption being the cause and fountain of that evil 3. In life and practice by labouring daily to have this corruption mortified in us as by Prayer and by the Word of God applied Col. 3. 5. Mortify your members which are on Earth c. and Eph. 4. 22. Put off the old Man which is corrupt c. Reasons Reasons 1. Christ Jesus our Head and Saviour did deny himself for our sakes He contemned and rejected his own life and laid it down for us He renounced also his own humane Will so far as it differed from the Will of his Father submitting it wholly to the Will of God in the Work of our Redemption therefore all that will be his true Disciples must herein follow him 2. Nature is a great enemy and hinderance to every Christian in doing the Will of God and consequently in following Christ especially corrupt Nature Rom. 8. 7. The carnal mind is enmity against God c. 3. Such as will be Christ's Disciples must wholly give up themselves in obedience to the Will of Christ But this they cannot do unless they first renounce and forsake themselves and their own Will Use 1 Vse 1. See by this how hard a matter it is to be a good Christian and true Disciple of Christ in practice Though it is easy to make Profession hereof yet how hard and difficult to be such a one indeed Esse Christianum grande non videri Hieron This may appear by the difficulty of this one Christian Duty here required of all that will be Christ's true Disciples viz. The denial of themselves that is the utter contemning rejecting and forsaking of themselves and their own Nature and of all that is in them by Nature so far as it may be a hinderance to them in following Christ How hard and difficult a thing is this to practise So difficult that it seems to the natural man impossible and so it is indeed without the Grace of God enabling us to do it It is a hard matter for a Christian to renounce the World with the profits and pleasures of it hard to forsake Houses Lands Goods Wife Children c. hard to leave a Man 's own Country as Abraham did But this is above all difficulties for a man to deny and forsake himself and to go out of himself to hate his own life to put off himself and his own Nature to renounce his own Reason Will and Affections and to crucify them c. Oh how hard a thing is this to practise It is a hard duty which our Saviour enjoyneth Matth. 5. 29. that if our right Eye offend us we should pluck it out if our right hand we should cut it off and cast it from us c. But this is much more difficult for the whole Man to be cut off from himself for a man to forsake and part with himself c. If we were onely to put off and change our Skin with the Snake yet this were both difficult and dangerous How much more then to put off and change our whole Nature How hard for the Black-moor to change his Skin and the Leopard his Spots much more for a natural man to deny himself and his own Nature c. Never can he do it of himself without the speciall Grace of God See then that it is not as some think an easy matter to be a Christian as if no more were required but to be outwardly baptized to make outward Profession to come to Church c. Do not so deceive thine own Soul Thou must deny thy self thou must utterly renounce and forsake thy self c. And if this one duty be so hardly practised How hard is it to perform both this and all other required Therefore make off security and work out Salvation with fear c. Vse 2 Use 2. To convince many not to be Christ's true Disciples what ever they professe because they never yet practised this duty of denying themselves that is of rejecting and forsaking themselves and their corrupt Nature c. So far are many from this That they know not what it meaneth but it is a very Riddle and a Mystery to them Others are so far from renouncing and forsaking themselves and their own Nature that they highly esteem of themselves and are in love with their own Natures pleasing themselves therein puffed up with pride because of natural parts c. So far also from mortifying and crucifying their sinful Lusts that they take care to satisfy them So far from denying and renouncing their own carnall reason and corrupt wills that they are wholly wedded and addicted to them c. How unfit are these to be Christ's Disciples How far from following him by true denyall of themselves Some again deny their corrupt Nature in some things but not in all Some carnall Lusts they renounce but not all c. Contra Col. 3. Mortifie your Members c. that is all the parts of the old man and body of sin Use 3 Use 3. To stir up all that profess to be Christ's Followers to the conscionable practise of this Christian Duty of contemning renouncing and utter forsaking of our selves and our corrupt Nature and all that is pleasing to it so far as it is or may be any hinderance to us in following Christ and in seeking his Glory and being obedient to his Will A duty hard and difficult but most excellent and necessary so necessary that without it impossible it is to be a good Christian impossible to follow Christ as a true Disciple without this denyall of thy self The first Lesson to be learned in the School of Christ If thou wilt follow him and serve him and be obedient to his Will thou must forsake not onely the World and thy Goods Friends c. but thy Self and go out of thy self thou must renounce thy own Reason Will Affections and crucify them Thou must contemn and despise thy self and be out of love with thy self and thine own Nature yea thou must hate thy self and thine own Life yea thy own Soul and Body in comparison of doing the Will of Christ Labour every one to practise this excellent Duty in some measure The more hard it is the more care and pains to be bestowed in it The difficulty must not discourage us but quicken our diligence and pains c. Helps to the practise of it 1. Labour to see and feel the corruption of our own Nature how great it is and how opposite and contrary to the Will of God hindering us from obeying it and from following Christ This will humble us and teach us to deny and renounce our selves
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
us then work out our Salvation as the Apostle willeth us let us strive to enter in at the straight Gare as our Saviour warneth us Luke 13. The rather because many shall strive and not be able because they strive not enough or not in due time or not in due manner and by the right way and means See then that we strive as we ought by true Repentance of our sins taking pains to mortify our wicked Lusts daily And by true Faith in Christ fight the good fight of Faith and so lay hold on eternal Life strive also by patient Suffering of the Crosse and all Afflictions of this Life though never so painfull and tedious for the Name of Christ and for obtaining of that incorruptible Crown of Glory in the Life to come Heaven is worth our pains c. It is an everlasting Reward which shall never cease c. Observ 4 Observ 4. If the Body of Moses were now raised to Life by the Power of God and united to his Soul as it seems probable that it was that so he might appear with Christ in the Mount in his own Soul and Body then here is one proof and evidence to confirm our Faith touching the Resurrection of our bodies to eternall Life and Glory at the last Day The same Power of God which raised the Body of Moses to Life and re-united the same to his Soul after he had been dead so many hundreds of years can also quicken and raise our bodies and joyn them to our Souls again at the last day c. But I will not insist upon this Now followeth the Conference of Moses and Elias with Christ while they appeared with him in the Mount They were talking with Jesus What they talked of is particularly expressed by Luke Chap. 9. ver 31. That they spake of his decease or death which he should accomplish at Hierusalem that is they fore-told or prophesied unto Christ touching his Death and Sufferings which he was afterward to suffer at Hierusalem Quest Quest Why did they now foretell his Death and Sufferings seeing our Saviour himself had plainly foretold the same before unto his Disciples as we heard in the former Chapter ver 31. Answ Answ The more to confirm the Disciples Faith touching the truth and certainty of his Death and Sufferings and the better to arm them against the scandal and offence which otherwise they might afterwards take when they should see him whom they had confessed to be the Son of God to dy and suffer therefore besides his own testimony foretelling his Sufferings as we heard before here is also added another extraordinary testimony beyond all exception even the testimony of Moses and Elias brought down from Heaven to testify before-hand of the Death and Sufferings of Christ because the Disciples were hard to conceive and believe that he who was the Son of God and Saviour of others should himself be subject to death and they were very apt to be offended hereat as we heard before in Peter Chap. 8. 32. Therefore to prevent this offence as much as might be and to strengthen their Faith the more it was appointed of God that Moses and Elias appearing now in heavenly Glory with Christ in the Mount should in their Conference wit him give testimony of his future Death and Sufferings Where also it is to be observed that it seems probable this Conference was in the hearing of the three Disciples being present because it was for the strengthning of their Faith and not to teach or inform our Saviour himself touching his own Death which he knew well enough before Observ 1 Observ 1. In that the Disciples were so hard to conceive and believe the Doctrine of Christ's Death and Sufferings that they must be often told of it and now Moses and Elias must come down from Heaven to testify it again to them We learn that by Nature and of our selves we are very slow and hard to conceive and believe the mysteries of Christian Faith and Doctrine taught in the Gospel concerning Christ as concerning his Person and Office concerning his Death and Sufferings and our Salvation by it c. Also concerning the necessity of the Cross and Afflictions in this life for all Christ's Disciples that through many tribulations we must enter into the Kingdom of God c. How hard are we by Nature to conceive and understand these and such like mysteries of Christian Faith and much more to believe and apply them effectually and savingly to our selves So hard that we cannot with once or twice teaching learn and embrace these Doctrines as we should but we have need to be often taught the same over and over again yea we have need not onely of earthly but even of heavenly Teachers to instruct us in these mysteries we had need of Moses and Elias to come from Heaven if it were possible to teach us these things as here they did unto Christ's Disciples on the Mount Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things c. Use 1 Use 1. See what need we have to be often taught and instructed in these hidden mysteries of God's Kingdom which are above humane reason and therefore so hard for us to conceive and believe We have need of precept upon precept line unto line c. Vse 2 Use 2. See what need both for Ministers and People to joyn Prayer unto God with all their preaching and hearing that the Lord may by his Spirit enlighten our minds and open our hearts as the heart of Lydia to conceive and believe these heavenly mysteries of God's Kingdom Observ 2 Observ 2. In that Moses and Elias appearing with Christ in glory did talk with him about his Death and Sufferings to be fulfilled afterward and that in the hearing of the Disciples We learn further that in the life to come we shall not onely enjoy the company but the Conference of the Saints and especially of Christ himself we shall not onely be with him but we shall also speak with him and hear him speak to us though not after an earthly manner yet after a far more excellent and heavenly manner So also with the Saints in Heaven we shall have Conference in heavenly manner Reason Reason We shall have true bodies consisting of all the parts and members of them and among other parts we shall have our tongues and lips which are instruments of Speech and our ears which are instruments of Hearing Now these parts of the body may seem to be in vain and to serve for no use in Heaven if it were so that there should be no use at all of Speech or of hearing others speak unto us Therefore it seems most probable that we shall in some sort both speak and confer with the Saints of God and with Christ himself as he is man and hear them also speaking to us in that heavenly life But if
humane Flesh while he lived on Earth in a low and base condition but now it doth fully and clearly manifest it self both in Heaven and from Heaven Especially it shall be manifested from thence at the last Day in his second coming to Judgment Concerning the second The Glory of his humane Nature stands in two things especially 1. In the full perfection of all supernaturall and heavenly Gifts whereof he is now partaker as he is Man and that in his whole humane Nature both Soul and Body His Soul is qualified and indued with perfect Knowledg Wisdom Holiness and all other heavenly Graces above all Men and Angels His Body is immortall incorruptible full of beauty and unspeakable brightness and glory having no need of earthly means to sustain it as Meat Drink Apparrel c. 2. In a soverain Power and Authority which he hath even as man over all Creatures Men and Angels Matth. 28. All Power is given to me in Heaven and Earth c. Sic suprà Phil. 2. and Ephes 1. Note two things here touching the Glory of Christ's humane Nature now in Heaven 1. That though it be very great and unspeakable and above the Glory of all Men and Angels yet it is not infinite as the Glory of his God-head is but finite Reason Reason The humane Nature it self is finite and therefore not capable of infinite Glory 2. That this Glory though very great yet doth not take away the true properties of his humane Nature as to be circumscribed in place to be but in one place at once to be visible sensible c. Against the ubiquitaries c. Thus we see the greatness of that Glory and Majesty which Christ hath now in Heaven and the same shall he shew and manifest at the last Day Vse 1 Use 1. Terrour to the Wicked and Impenitent who shall be found in their sins at the last Day and shall then be forced to see and behold that infinite and unspeakable Majesty of Christ's coming in the Clouds to Judge and Condemn them for their Sins yea to cast them into Hell How shall they be able to behold that Glory of Christ or to stand before it where shall they then appear when he shall appear in such unspeakable Glory to Judge and Condemn them for their Sins If the Glory of Christ upon the earthly Mount were so great that the holy Disciples could not behold it without fear and astonishment Oh how terrible shall the sight of his Glory and Majesty be to the Wicked at the last Day c No marvail if then they call to the Mountains to cover them from the presence of Christ c. Revel 6. Let this move them now to repent that they may see Christ's Glory with comfort Vse 2 Use 2. Great comfort to the Godly and Faithfull who after this Life and especially at the last Day shall not onely see and behold that unspeakable Glory of Christ which he hath now in Heaven and that without any fear or astonishment at all but they shall also be partakers with him in the same Glory though not in the same degree c. See 2 Thess 1. 10. But of this before upon ver 2 3. Vse 3 Use 3. Teacheth us to be affected in heart with due fear and reverence toward the person of Christ now exalted in Heaven to so great and unspeakable Glory And to shew it outwardly by humble and reverent carriage before him in all Duties of his Worship Psal 2. 11. Even Kings and Rulers must serve him with fear c. And kisse the Son c. Phil. 2. 10. At the Name of Jesus every knee to bow c. that is to yield all reverent subjection to Christ's Person now glorified in Heaven Not to do reverence to the very syllables of this Name Jesus c. Observ 3 Observ 3. Hence also gather the greatness and excellency of that Glory which the Saints of God are partakers of in Heaven after this Life For if the Glory of Moses and Elias in which they now appeared on Earth were so great that the Disciples were astonished at the sight of it how much greater shall we think is that Glory which not onely Moses and Elias but all the other Saints are partakers of in Heaven For although that glory in which Moses and Elias appeared on Earth was the same for nature and substance with that which now they and the rest of the Saints have in Heaven yet no doubt but it was inferior to it in measure and degree Therefore if the former were so excellent much more the latter But of this also before ver 2 3. Mark 9. 7 8. And there was a Cloud c. June 25. 1626. VVEE have before heard of one speciall Accident which happened at the time of the Glorious Transfiguration of our Saviour Christ on the Mount viz. The extraordinary and miraculous Apparition of Moses and Elias in Glory with him and their Conference with him about his Death and Sufferings to be fulfilled afterward at Hierusalem We have also heard of the Effect which these things wrought in Peter That upon sight of Christ's Glory and of the Glory of Moses and Elias and upon hearing their Conference he was so affected to the place that he desired to dwell there still with Christ and with Moses and Elias c. Now in the next place the Evangelist in this 7th and 8th Verse setteth down another extraordinary Accident which happened at the time of Christ's Transfiguration and did accompany the same the more to set foâ—â—h the Glory of it viz. The apparition of a Cloud which out-shadowed them together with a Voice uttered c. Where consider three things 1. The Apparition of the Cloud c. 2. A speciall Adjunct or Circumstance accompanying that Apparition A heavenly Voice uttered or sounded forth through that Cloud saying This is my beloved son hear him 3. The Event or Issue which followed viz. That Moses and Elias being taken out of their sight upon the sudden ver 8. the Disciples saw Christ left alone with them in the Mount Of the first There was a Cloud c. Matth. 17. 5. It is said to be a bright Cloud or full of Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not so bright or lightsome but that it was mixed with some obscurity For it is said to have overshadowed them Now this was no naturall or ordinary Cloud such as are commonly ingendered in the Ayr above us but extraordinary and supernatural being suddenly created by the Power of God and caused to appear Matth. 17. 5. While Peter yet spake a Cloud overshadowed them which shews how suddenly it appeared and so afterward it did as suddenly vanish out of sight Which overshadowed them Some referr this word Them onely to Moses and Elias but I take it the words are to be referred also to Christ himself and likewise to the three Disciples That this Cloud did overshadow them all in some sort and for a time
ye not carnall and walk as men Quest Quest By whom and into whose hands or power was Christ to be delivered or given up as a Malefactor c. Answ Answ 1. By Judas one of his own Disciples betraying him into the hands of the Jews for thirty pieces of Silver Matth. 26. 14. Judas went and covenanted with the Chief Priests to betray him for thirty pieces of Silver 2. By the Jewish Officers and Rulers who having him in their hands delivered him up unto the Gentiles that is to the Power and Authority of the Romans to be crucified Matth. 20. 18. The Son of Man shall be betrayed unto the Chief Priests and Scribes c. And they shall deliver him to the Gentiles to mock scourge and crucify him And Mat. 27. 2. They having bound him led him away and delivered him to Pontius Pilare the Roman Governour Observ 1 Observ 1. In that Christ Jesus the Son of God was thus to be delivered into the hands of men as a Malefactor to be condemned and put to death and all for our sakes and in our room and stead This teacheth us what our estate is by Nature and in our selves in regard of our sins viz. That we are all Malefactors guilty of such Crimes and Offences as do deserve death yea eternal death of Soul and Body and therefore that we are worthy to be given up and delivered as Malefactors not into the hands of men but into the power of the Devil himself the Executioner of God's Wrath and Justice to be for ever punished and tormented in Hell Ephes 2. 3. by Nature we are said to be Children of Wrath that is such as have by our sins deserved the Wrath and Curse of God and to be delivered up into the hands of Satan as the Executioner of God's Wrath. If it were not so Christ should never have been given up as a Malefactor into the hands of men to be condemned and punished with death This he suffered not for himself for he was guiltless and innocent but for us and in our room and stead In all this he was our Surety or Pledge taking upon him by God's Appointment and his own free Will the Guilt of our sins and so bearing our sorrows and the whole Punishment due to our sins Therefore when we hear that he was thus delivered as a Malefactor to be punished c. we are in him to consider and behold our selves and the desert of our sins and in the sight and feeling hereof to be truly humbled before God mourning for our sins which were the cause of Christ's being delivered into the hands of men c. Observ 2 Observ 2. In that it is mentioned here as one special part of the Sufferings of Christ our Saviour that he was to be delivered into the hands and power of wicked men his enemies to be abused by them at their pleasure that is to be unjustly accused condemned punished as a Malefactor And we may learn That it is a great affliction and tryall to be delivered or given up into the hands of wicked men to be abused at their will and pleasure For this cause David desired That he might not fall into the hand of man that is into the power of wicked men his enemies to be vanquished and put to the sword by them 2 Sam. 24. 14. And our Saviour Matth. 10. 17. warneth his Disciples To beware of men because they would deliver them up to the Councills and they would scourge them in their Synagogues c. And 2 Thess 3. 2. Paul desires them to pray for him That he might be delivered from unreasonable and wicked men Better it is in some respects to be given up to the teeth of wild Beasts as Daniel and Ignatius were and as the antient custom was to deal with some Malefactors than to be given up into the power of wicked men For wild Beasts are less malicious and cruell in their kind than wicked men are Prov. 12. 10. The tender mercies of the Wicked are cruell Homo homini lupus Vse Vse See what cause for us to pray unto God if it be his will to keep from us this grievous affliction and tryall and not to bring it upon us not to give us up or to suffer us to be given up into the hands of wicked men to be abused or to be unjustly and cruelly dealt withall by them at least not to leave us absolutely to their will and pleasure but to curb and restrain their power and malice against us The more cause have we thus to pray at this time considering that our sins and the sins of this Land do justly deserve this heavy punishment and affliction to be delivered into the hands of wicked men our enemies and the enemies of God and of his Church and the Lord seemeth to threaten us at this time with this Judgment c. Observ 3 Observ 3. See what we may look for if we be Christ's true Disciples even to be thus dealt with as he was to suffer this which he suffered before us viz. To be betrayed and delivered up into the hands of our malicious and wicked enemies if God see it good thus to exercise us yea not onely so but to be betrayed and perfidiously dealt withall even by such as are near or dear unto us and do professe love and friendship to us If this were done to Christ our Head then may it be done to us his members yea much more to us and we may look for it The Disciple is not herein above his Master Luke 21. 16. Ye shall be betrayed both by Parents and Brethren and Kins-folks and Friends and some of you shall they cause to be put to Death And this was verified in sundry of the blessed Martyrs both of antient and latter times who were thus betrayed and delivered into the hands of their cruell and malicious Persecutors and that by their own Friends Kindred and near Acquaintance The like may be our case if the Lord see good thus to try us which therefore must move us before hand to prepare and arm our selves with faith patience and Christian courage to bear this grievous Tryall as we shall find it to be no doubt if ever it happen unto us as it hath done to Christ and to many of the Saints and Faithful that have lived before us Pray therefore unto the Lord to furnish us with such Graces whereby we may be inabled to bear this Tryall that we may not be dismayed by it in our Christian profession Observ 4 Observ 4. Here is also matter of comfort for Us and all the Faithful if at any time this do befall us that we be betrayed or delivered up into the hands of men yea of wicked men and our malicious enemies and that by such as profess outward friendship to us In this case let us remember the example of Christ himself our Head and Saviour not thinking much to be so perfidiously dealt withall in this kind as
the blessed Martyrs c. Vse 1 Vse 1. Teacheth us not to mervail or take offence at it if at this day we see or hear of the like examples of such as are falsly accused and unjustly condemned and that by publike authority for such crimes as they are not guilty of or to such punishment as they have no way deserved c. This is no new thing but that which hath been often heretofore practised by Satan and his instruments against the true Servants of God c. Vse 2 Vse 2. To comfort us if it should come to be our own case at any time to be thus falsly accused and unjustly condemned by others for such crimes or offences as we are not guilty of yea though we should be so censured or condemned by such as are in publike authority no cause for us to be dismayed but to remember the examples of the true Saints of God yea of Christ himself c. Observ 2 Observ 2. Here in our Saviour Christ's example being condemned to death by sentence of the chief Priests and Scribes and by the rest of the Council of the Jews we may see our misery by nature in regard of our sins that by our sins we have deserved to be condemned of God as guilty of death as it is the curse of God that is not only of temporal but of eternal death For Christ when he was condemned to death by the sentence of the chief Priests and Scribes and by the rest of the Councel of the Jews did stand in our stead as our pledg and surety He suffered this for us and not for himself for he was innocent Therefore in Christ's Person we are to behold our selves and in his condemnation by the Councel of the Jews we are to behold the desert of our sins and what is due to us by nature and by the Justice of God viz. eternal condemnation of soul and body Ephes 2. 3. we are by nature children of wrath liable to the curse of God c. Vse Vse To humble us before God in the sight of our sins by which we have deserved thus to be condemned of God as guilty of eternal death How should this humble us and break our hearts with godly sorrow for our sins causing us truly to mourn for them as also to judge and condemn our selves for them that we be not judged of the Lord especially now before we come to the Lord's Supper as the Apostle warneth the Corinthians to do 1 Cor. 11. 31. To this end remember now wherefore Christ the Son of God was condemned to death as a guilty Malefactor viz. to shew our guiltiness before God c. We are the Malefactors who have deserved death c. Observ 3 Observ 3. Hence also Believers in Christ may gather great comfort to themselves and assurance touching the pardon of their sins and freedom from eternal condemnation in that Christ the Son of God was condemned to death for them For to this end was He condemned as guilty of death by wicked men to shew that all the Elect and faithful people of God should for the merit of his Death and Sufferings be for ever absolved by the Sentence of God from the guilt of all their sins and from eternal death So that now there is no condemnation to them being in Christ c. Rom. 8. 1. Mark 10. 33 34. And shall deliver him to the Gentiles And they shall mock him and shall scourge him April 12. 1629. and shall spit upon him and shall kill him and the third day he shall rise again IT followeth And shall deliver him to the Gentiles The meaning was shewed before Observ 1. That both Jews and Gentiles had a hand in the death and sufferings of Christ being instrumental causes and means of the same See Act. 4. 27. which came to passe by God's special providence and permission to the end it might appear that both Jews and Gentiles being by nature wicked and sinful as they shewed themselves to be in putting Christ the Sonne of God to death have need of salvation by Christ and that the salvation of all the Elect whether Jews or Gentiles is free and of the meer grace of God and not at all procured or deserved by any goodness in themselves c. To stir up all to thankfulnesse c. Other Points of Instruction see before Chap. 9. Verse 31. upon those words The Some of Man is delivered into the hands of men Now followeth the persons by whom he should be condemned to death and delivered To the Gentiles viz. The chief Priests and Scribes together with the rest of the Councel of the Jews assembled in the High Priests Hall as hath bin before shewed Here observe sundry points the most of which are against the Papists Observ 1 Observ 1. That such as for their high place and calling in the Church should be greatest friends of Christ and should stand most for him and his Doctrine are oftentimes the greatest enemies he hath So here the chief Priests and Scribes c. See before chap. 8. ver 31. Observ 2 Observ 2. That no calling or office in the Church though never so high or excellent can or doth priviledg men from errour in matters of Faith or practice c. The Calling and Office of these chief Priests Scribes and other Rulers of the Jews was high and excellent in it self yet they erred damnably in condemning Christ to death c. Therefore it is a fond conceit of Papists to hold the Pope or Bishop of Rome to be priviledged from error by his Papal office c. See before chap. 8. 31. Observ 3 Observ 3. That a general Council may err yea such a Council as is gathered and confirmed by lawfull Authority as this whole Council of the Jews consisting of the chief Priests Scribes c. though gathered and confirmed by Authority of the High Priest himself yet erred c. How much more may a Council gathered and confirmed by the Popes Authority err And it is clear that generall Councils even such as have bin confirmed by the Bishop of Rome have erred de facto and the decrees of former Councills have bin condemned by latter Vide Whitaker de Concil pag. 614. c. Observ 4 Observ 4. Personal succession of Pastors and Ministers of the Church is no infallible mark of the true Church For these chief Priests Scribes and other Church-Officers assembled in this Council which condemned Christ had personal succession The High Priest and other chief Priests were the successors of Aaron and of the other ancient Priests and the Scribes and Pharisees sate in Moses his chair succeeding him outwardly in place and office of teaching in the Church and yet these were not the true Church but the enemies of Christ and of his true Church at that time c. Now followeth the third part of branch of our Saviour Christ's sufferings which he foretelleth to his Disciples viz. Those which he was
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
our Saviour drew to his death the more diligent and frequent was he in Preaching Now followeth the second occasion His being hungry by the way as he was going back from Bethany to Jerusalem Now some think that this was not a true natural hunger but rather feined or voluntarily assumed by our Saviour to the end he might from thence take occasion to seek fruit from the Fig-tree and finding none to curse it But we are rather to think that it was a true and natural hunger because the Evangelists do plainly affirm that he was hungry and not that he feigned himself hungry or made shew of hunger or voluntarily take on him this hunger without any natural or ordinary cause foregoing Now we are not to depart from the proper and usual sense and signification of the words of Scripture when there is no just or urgent cause so to do Therefore seeing the word hunger doth properly and usually signify a true and natural hunger we are so to take it in this place Quest Quest How came it to pass that our Saviour was hungry in the morning of the day Answ Answ 1. It is most probable that he being much imployed the day before partly in his journey or riding to Jerusalem and partly in the labour of teaching in the Temple had little time that day to eat much if any thing at all 1. It is likely that he now came forth early in the morning from Bethany and so was fasting as yet so that he might well be hungry Observ Observ The truth of Christs humane nature in that his body was subject to such natural infirmities as ours are subject to as to suffer hunger thirst weariness c. But of this in part before ver 11. Joh. 4. 7. He was weary and thirsty in his journey Matth. 4. After he had fasted fourty dayes and fourty nights he felt hunger Joh. 19. 28. Being upon the Cross he thirsted He took upon him not onely the substance of our nature that is a true humane Soul and body but also the infirmities of our nature while he was on earth in state of humiliation viz. such as are meerly natural and not sinfull Hebr. 4. 15. In all things tempted as we are yet without sin And Hebr. 2. 14. He took part of flesh and bloud Vse 1 Use 1. To confute those Hereticks which deny or oppose the truth of Christs humane nature c. Use 2 Use 2. See by this how far Christ Jesus the Son of God abased himself for us and our Salvation not onely to take our nature upon him but also the infirmities of our nature as to suffer natural hunger thirst weariness pain of body grief of mind c. In a word so made like us in all things except sin c. The greatest humility and abasement that ever was set forth by the Apostle Phil. 2. 6 7. as a singular and most eminent pattern of humility for us to follow which must therefore move every one of us to labour that the same mind may be in us which was in Christ that is an humble and lowly mind and heart abased in ourselves before God and submitting our selves in all humility towards our Brethren carrying our selves humbly towards them abasing our selves to any the meanest Office of love for the good of others Gal. 5. 13. By love serve one another Not to carry our selves so proudly and disdainfully towards our Brethren as many do but in all humble manner as becommeth us Matth. 11. Learn of me saith our Saviour for I am lowly c. And 1 Pet. 5. 5. All of you be subject one to another and be cloathed with humility for God resisteth the proud c. Vse 3 Use 3. To comfort us in such infirmities and miseries as our nature is subject to as bodily hunger thirst weariness pain of body grief of mind c. when we feel these then to remember that Christ Jesus our Saviour in time of his humiliation on earth felt and had experience of the same and that to this end that he might be the more ready and willing to help and comfort us and to shew pitty on us being pressed with such infirmities c. as Hebr. 2. 17. In all things it behoved him to be made like his brethren that he might be a mercifull High-Priest c. A man that comes to comfort his friend in sickness if himself have had experience of the same grief is so much the more willing and fit to comfort his friend c. So here c. This therefore serves to strengthen our Faith in the mercy of Christ Jesus our Saviour assuring us that he being now in heaven at Gods right hand and so free from all infirmities yet because he had heretofore experience of our natural infirmities and miseries in time of his humiliation on earth therefore he cannot but be the more pittifull towards us c. Use 4 Use 4. A ground of patience also to us willingly and contentedly to bear such infirmities and afflictions when God calls us to it as to suffer hunger thirst pain weariness c. Seeing Christ suffered these before us Now followeth the third occasion of our Saviours cursing the Fig-tree viz. his espying of the tree afar off having leaves upon it It is likely that although our Saviour espyed the Fig-tree as he went by the way as Matth. 21. 19. yet that the Fig-tree grew somewhat out of the way which led from Bethany to Jerusalem because it is said He saw it afar off yet was it not so far off but that he could see and discern it and the leaves upon it as he went by the way Now followeth the motive or impulsive cause moving our Saviour to curse this Fig-tree viz. his going to seek fruit upon it and finding none but leaves onely He came if haply he might find c. where also is added the reason why he found no fruit because the time for Figs was not yet The end of his going to seek fruit on it was 1. To refresh himself in his hunger if there had bin any fruit upon it 2. That finding none upon it he might hence take occasion to shew his Divine power in cursing the tree and causing it suddenly to wither and dry up by the roots Quest Quest Did not our Saviour know before he went to the Tree that there was no fruit c Answ Answ Yes He could not be ignorant hereof as he was God for so he knew all things as Peter truly acknowledged Joh. 21. 17. but as man or according to his humane nature simply considered he might be ignorant hereof and that without sin for seeing the tree afar off he discerned it to have leaves but could not as he was man with bodily eyes discern whether it had any fruit or no upon it Quest It followeth For the time of Figs was not yet Quest Why then did our Saviour seek fruit upon it and curse it for bearing none Answ Answ 1. Some
the state of Humiliation how much more now he is exalted to the right hand of God See Eph. 1. 21. and Phil. 2. 9. Here two things are further to be shewed Quest 1. How he comes to have this Authority over the Devils Answ Answ 1. By right of Creation because they were at first created by him as Christ is God 2. By right of free gift and donation from God the Father so this Authority is given to Christ as he is Mediator and Head of the Church Phil. 2. 9. He hath given him a Name above every Name c. and Matth. 28. 18. All Power is given to me c. that is all Authority over all Creatures and consequently over the Devils So Joh. 5. 22. The Father hath committed all Judgment to the Son that is Power and Authority to Rule and Govern all Creatures yea the very Devils themselves Quest The second thing to be shewed is How Christ doth exercise this Authority over the Devils Answ Answ 1. By using them as Instruments to execute his Will 2. By limiting and restraining their Power and Malice so as they can do nothing against Man or any other of the Creatures further then Christ gives them leave Thus they could not continue in the Bodies of those that were possessed any longer then Christ suffered them and when they were cast out they could not so much as enter into the Swine without leave from Christ as we see Matth. 8. 31. See also Revel 20. 1. 3. Christ shall at the last Day shew his Authority over them by giving finall sentence of condemnation against them and by adjudging them to their full and perfect torments Use 1 Use 1. See the Dignity and Majesty of Christ's person having absolute Authority and Command over Hell it Self and all the Devils in it to master them as his Vassals and Slaves See Revel 20. 1. No Man or Angel hath such Authority as this over the Devils but onely Christ Satan is called the God of this World 2 Cor. 4. 4. and the Prince that Ruleth in the Ayr Eph. 2. 2. in regard of his great Power yet Christ is absolute Lord over him having Authority to command and over-rule him as he list This shews the Divine Majesty and Excellency of Christ's person And it must move us to yield him all due Reverence and Obedience and that willingly not by compulsion as the Devils obey him Psal 2. Kisse the Son lest he be angry c. that is yield all Homage and Subjection to Christ c. Use 2 Use 2. Comfort to the Faithfull against all the power and malice of Satan though he shew never so great power and malice in tempting and molesting them yet he can never prevail to hurt them or to hinder their Salvation because Christ hath power over him to bridle his force and to restrain his malice so as he can do no more against the Faithfull than Christ gives him leave Though the Devil be as a roaring Lyon in regard of his strength and malice yet Christ the Lyon of the Tribe of Judah is stronger then he and able to bind and curb him at his pleasure See Luke 11. 21 22. Let â—his 〈◊〉 â—s against all the Violent assaults of Saran that greater is He that is in us the◠〈…〉 is in the World as St. John speaketh 1 John 4. 4. Christ shall tread Satan under 〈…〉 Joh. 12. 31. The Prince of this World shall be cast out Observ 3 Observ 3. In that the unclean Spirit doth so struggle against Christ and is so loath to be cast out Hence we may gather That where the Devil hath once gotten a hold and settled himself for any time he is very hardly removed thence If he once get possession of the Bodies of men he striveth with the uttermost of his power to hold it Therefore we read Mark 9. that the Apostles could not cast out that dumb Spirit and our Saviour tells them Ver. 29. that that kind of Devils could come forth by nothing but by Prayer and Fasting shewing how hard a matter it is to cause the Devil to forgo his hold in mens Bodies when once he is entred It is a great torture and vexation to him to be cast out and therefore we heard before that so soon as he began to feel Christ's Power going about to cast him out he cryed out Art thou come to destroy us And if he be cast out he desires still to re-enter again as Luke 11. 24. Now as the Devil is unwilling to leave his possession of mens Bodies so also he is as unwilling and loath to be cast out of the hearts and minds of those in whom he hath once gotten possession by his wicked suggestions When he had entred into David's heart causing him to yield to that foul sin of Adultery How hardly was he cast out It was almost a whole year before David could be throughly dispossessed of that Devil I mean of that foul sin by which the Devil had entred into his heart So it cost Peter bitter tears to cast out that sin of forswearing Christ which the Devil had fastened on him And some there be out of whose hearts the Devil can never be cast as Judas c. Use 1 Use 1. See how needfull it is to go to God by prayer in such Cases c. Use 2 Use 2. Beware how we give the least entrance to Satan into our hearts by his wicked motions but reject them when they are first offered to us that they may not settle in our hearts nor take any hold of us for if they do they will hardly be shaken off Give no place to the Devil suffer him not to enter into thy heart as he did into Judas for if he once get in he will not easily be thrown out again And if he do get entrance yet above all take heed of harbouring him long in thy heart by custom and continuance in any sin lest thou find it exceeding difficult and almost impossible to cast him out See Jer. 13. 23. Observ 4 Observ 4. We see here that so soon as our Saviour begins to set himself against the evil Spirit to cast him out presently he begins to rage the more both against the party possessed in tearing his Body and against our Saviour Christ in withstanding his Power Hence we may observe the nature and property of the Devil that when he is resisted and opposed he doth rage the more and shew the uttermost of his malice So long as our Saviour let him stay in the party possessed he spake well of Christ and did not hurt the body of the possessed but when our Saviour sets his divine Power against him and forceth him to go out then he beginneth to struggle against Christ and to rage against the party possessed And this is the Devils usual manner So long as he is not resisted he is quiet but if he be withstood he growes the more outragious and violent against such as
observe His kind and mercifull nature and disposition He is such a Saviour as is ready and willing to help and succour those that are in affliction or misery whether outward or inward of body or mind Hebr. 2. 17. A mercifull High Priest And Hebr. 4. 15. Not such a one as cannot be touched with a feeling of our Infirmities When he was upon Earth he shewed himself very compassionate and helpful to such as were in bodily misery as we see here and Ver. 24. He healed many c. and Ver. 41. it is said He was moved with Compassion towards the Leaper c. And now that he is in Heaven he is no lesse mercifull and compassionate towards such as are in outward misery of affliction as sickness or the like especially toward the Faithfull So also in â—ime of inward distresse of mind by reason of our own sins and Satans temptations Christ is ready to succour and help us See Heb. 2. 18. Isa 42. 3. Use 1 Use 1. Comfort to us in all our miseries which we suffer in this Life in outward or inward distresses Think of the mercifull and kind nature of our blessed Saviour being so ready to help and succour and support us in our troubles and to free us from them if he see it good for us He is a most kind and compassionate Physitian who is able and willing to help and cure us of our Bodily and Spirituall Maladies so far as is good for us Go to him by the prayer of Faith in our bodily sicknesses and pains and much more in the sicknesses of our Souls when we feel our sins lying heavy upon us c. It may be truly said of him Psal 103. 3. He forgiveth all our iniquities and healeth all our Diseases Use 2 Use 2. Imitate Christ in shewing mercy to others in their afflictions of body and mind Col. 3. 12. Put on Bowels of Mercy c. shew all readiness to help such as are in misery and distress of mind or body c. Observ 2 Observ 2. See Christ's Divine Power manifested in this miraculous cure which he wrought He no sooner took the party by the hand lifted her up and rebuked the Feaver but presently it left her This is an evidence of his Divine Nature and God-head in that he shewed himself to have absolute Power over Diseases to cure them without means So Ver. 34. He healed many that were sicâ— of sâ—â—dry Diseases and cast out many Devils c. These and all other his Miraclâ—◠〈◊〉 to prove and manifest him to be true and very God and consequently 〈…〉 true Messiah See Joh. 20. 31. and Joh. 2. 11. Christ shewed forth his Glory that is his Divine Power by that Miracle of turning Water into Wind. See also Joh. 11. 4. And it is one speciall use which we are to make of Christ's Miracles by the consideration of them to labour to have our Faith strengthened in the belief of Christ's Divine Nature or God-head and consequently to be moved to embrace him as the true Messiah and to rest our selves upon him alone for our Salvation as being most powerfull and able to save us perfectly in that he is not onely Man but God And she Ministred unto them Helped them with necessaries in the House as Meat Drink c. And this she did in way of thankfulness to Christ for his mercy shewed in restoring her to Health And it shews also how perfectly she was cured in that she became suddenly strong enough in Body to minister unto them whereas immediately before she lay sick This doth more set forth the greatnesse of the Miracle See Luke 4. 39. Observ 3 Observ 3. Hence observe That such as have received any blessing from God ought to shew their thankfulness by imploying it to God's Glory This Woman having now received bodily health and strength doth presently use it to the Glory of God in Ministring to Christ and his Disciples which was a Work of love towards them by which she shewed her thankfulness for the great benefit of health which Christ had bestowed upon her So Luke 18. ult That blind man having recovered his sight employed it in following Christ So Acts 8. 3. The Creeple being restored to the strength of his Limbs used them to the Glory of God entring with the Apostles into the Temple walking and leaping and praising God This he did in token of thankfulnesse for that blessing received So it must be with us Whatsoever blessing we receive from God we must shew our thankfulness for it by the good employment of it to God's Glory This is that true thankfulness which God requireth for all blessings bestowed on us that we should honour him with them Prov. 3. 9. Honour God with thy Riches It may be applyed to any other blessing of God as Health Strength Liberty Outward Peace and the like We must honour God with them all 1 Sam. 1. 28. Hannah having obtained a son at the hands of God lent him again to the Lord in that she did in speciall manner consecrate him unto God's service in the Tabernacle Vse Vse This reproveth the unthankfulnesse of those who abuse the good Blessings of God unto his dishonour using them as Instruments or Occasions of sin Thus many abuse their health and strength of Body to the following of sinfull profits or pleasures In time of Sickness they promise fair that if God restore them they will use their strength of body to his Glory in serving him more conscionably but being once recovered they return to their old sins abusing their health and strength that way as much or more then ever they did in times past Others having received Wealth and Prosperity from God in stead of being thankfull for it do abuse it to security or else to covetousness oppression usury c. Others abuse their Apparel to Pride their Meat and Drink to Intemperance c. Such must know that God will be honoured with his Blessings which he bestows on us Therefore not to honour him with them is a grievous sin for which he may justly take away his Blessings from us Thus he dealt with the Israelites Hos 2. 8 9. Besides the Lord will one Day call such to a strict accompt for the abuse of his Blessings and will severely punish this sin if it be not repented of in time Mark 1. 32 33 34. And at Even when the Sun did set they brought unto him all that were diseased and them Jan. 31. 1618. that were possessed with Devils And all the City was gathered together at the Door And he healeth many that were sick of divers Diseases and cast out many Devils and suffered not the Devils to speak because they knew him THe Evangelist having before particularly recorded two speciall Miracles of Christ namely the casting out of a Devil from one possessed and the curing of Peter's Mother-in-Law of a Feaver He now in these three Verses doth generally and briefly touch sundry other
from c. Use 3 Use 3. See also by this That it is not alwayes best to follow the example of great Men rather of mean Men in matters of Religion But of this before also Ver. 6. Observ 3 Observ 3. The more the wicked Pharisees and Herodians oppose themselves against Christ shewing their malice in seeking to destroy Him and so to stop the course of his Ministery the more the Fame of his Doctrine and Miracles spreadeth far and near and the greater Company flock unto him to hear him Whence we may learn That the true Church is not diminished or lessened by Persecutions and by Opposition of wicked Men made against it but it is rather increased and inlarged thereby It groweth under the Cross Acts 8. By reason of the great Persecution raised against the Church at Hierusalem the Disciples were scattered abroad through Judea and Samaria and Ver. 4. they that were scattered abroad went to and fro Preaching the Word and so the Gospel was further propagated and the Church inlarged So Phil. 1. 12. Paul's Bands turned to the furtherance of the Gospel and the inlargement of the Church As it was with the Israelites in Aegypt the more they were oppressed by Pharoah the more they multiplyed in number So it is with the true Church the more it is Opposed and Persecuted by the Enemies the more it groweth and increaseth Thus it was in the Apostles Dayes and thus it was with the Primitive Church that lived under those ten first Persecutions by the Heathen Emperours of Rome Hence was that true Speech Sanguis Martyrum Semen Ecclesiae Reas 1 Reasons 1. The great Power of God is seen not onely in protecting his Church against Enemies but also in causing it to grow and to get strength in midst of the hottest Persecutions 2. The constancy of the Saints which suffer for the Gospel doth draw others to embrace the Gospel and so the Church is inlarged 3. The Word of God and the course of it cannot be stopped or restrained by Persecutions but the more it is resisted and opposed the more it usually prevaileth 2 Tim. 2. 9. The Word of God is not bound See Acts 28. ult Paul being in Prison at Rome for two years preached the Word without Lett. And in that space also he wrote almost as many Epistles to the Churches as he did else at all Vse Vse Comfort to all that are of the true Church against the force and malice of the Devil and wicked men that oppose against the Church and labour to hinder the course of the Gospel They may attempt it but never shall they be able to do it The more they rage against the Church and Faithfull Members of it the more shall they increase Indeed the number of Professors may for a time be diminished by Persecution but it shall increase again afterward The true Church is in this like the Palm-Tree which the more it is pressed down the more it groweth and like the hearb Camomil which being trampled upon groweth the faster See then how vain are all attempts of the Devil and wicked men against the true Church and against the course of the Gospel when they think to oppress the Church they in large it and when they go about to stop the course of the Gospel it runneth more freely The Devil may use means to stop the mouths of some of the Ministers of the Word from Preaching it or of other Christians from professing it but he can never put to silence the Word it self nor wholly stop the course of it The Preachers and Professors of it may be imprisoned but the Word it self cannot be bound c. This is great incouragement to the Preachers and Professors of it c. Observ 4 Observ 4. Some of those here mentioned that followed Christ were Gentiles as those of Idumea and of Tyre and Sidon whence it appeareth That although the Gentiles were not generally called in our Saviour Christ's time while He lived upon Earth yet some few of them were even then called So were some of these Idumeans Tyrians and Sidonians as it is likely So also was that Centurion mentioned Matth. 8. And that Canaanitish Woman Matth. 15. And the Calling of these was a preparative to the more generall Calling of the Gentiles which was to follow after Christs Ascension Object Object Christ is called the Minister of Circumcision Rom. 15. 8. And Matth. 15. 24. He was sent to the lost Sheep of the House of Israel Answ Answ Though He were sent chiefly to Preach to them yet not onely to them therefore though for the most part He preached to the Jews yet sometimes also to some that were Gentiles as may appear Matth. 4. 15. and Matth. 15. 21. Use Use Comfort to us that are Gentiles Christ came to be a Saviour to Us as well as to the Jews So Luke 2. 32. A Light to be revealed to the Gentiles and the Glory of Israel c. It followeth Ver. 9. And He commanded his Disciples c. The fourth Consequent of the former Miracle mentioned Ver. 5. is A remedy used by our Saviour to prevent the hurt that might come to Him by the Peoples thronging Him Being now near to the Sea of Galilee or Lake of Gennesareth and the Multitude coming so fast upon Him there was danger lest they should either thrust Him violently into the Lake or hurt Him otherwise by thronging Him Therefore He wills his Disciples to provide a little Ship or Boat which should wait for Him that is to be ready at hand to receive him if any danger should come unto him he could have preserved himself by his Divine Power but he used this means for our imitation Observ 1 Observ 1. Here first we may see the Truth of Christ's Humane Nature and that He did also partake in the Naturall Infirmities incident to our Nature though without sin as bodily weakness pain grief c. This is plain in that he was in danger to have his Body hurt and crushed with the throng of the People coming upon him So he was subject to hunger thirst weariness c. Observ 2 Observ 2. In that our Saviour used this means to prevent danger which might come to his Body we are taught to be wise and carefull in using good means for the safety of our Bodies and bodily lives and to prevent such hurt and danger as may happen unto them Thus Paul Acts 27. 31. being in danger of drowning was carefull of means to prevent it And it was commendable in those Marriners Jonah 1. 5. though Heathenish men to cast the Wares out of the Ship to save their Bodies from drowning Use Vse This reproveth those that are carelesse of using the means of their own safety in times of bodily danger and that under pretence of casting themselves upon God's protection they say If dangers come God will keep them though they use no good means to that end Thus do some ignorant People in time of
as we see in Cain who having a guilty conscience was afraid that every one that found him would be ready to kill him Gen. 4. 14. 3. To this adde the naturall constitution of the bodies of some good Christians which maketh them the more apt and inclinable to such immoderate fearfulness 4. There is flesh as well as spirit in the best now the flesh is weak though the spirit be ready Matth. 26. 41. Vse 1 Use 1. This serveth to comfort and stay the minds of those weak Christians who complain much of this timorousness in times of danger and trouble and are much discouraged therewith and are sometimes tempted thereupon to doubt whether they be Gods Children and whether they have any faith in them at all Such must know and remember this That even the best Christians are subject to such timorousness and are sometimes troubled therewith in times of great distress Therefore let none conclude that they have no faith at all because they are apt to fear immoderately in times of danger for this doth not follow There may be true faith in those that are sometimes timorous in times of danger as we see here in Christ's Disciples Such timorousness may argue weakness but not a totall want of faith Yet those that feel this infirmity of immoderate fearfulness in themselves at such times must take heed they do not allow it in themselves but strive against it by all means that they may by degrees more and more subdue it Object Object 1 Joh. 4. 18. Perfect love casteth out fear c. Answ Answ Not all fear is expelled but such fear as is in the wicked and unbelievers As 1. That slavish fear whereby they fear God onely in regard of his wrath and Judgments as the evill servant feareth his Master 2. The love of God casteth out such Excessive fearfulness as is in the wicked in times of danger Quest Quest What difference between the fearfulness of the wicked and of the godly in times of danger Answ Answ 1. They differ in the cause The fear of the wicked proceedeth from Want of faith but the timorousness of the godly comes only from the Weakness of faith in them 2. They differ in this That the wicked are wholly overcome of fear in times of danger being not able to resist and vanquish that fear but the godly do by faith resist this fearfulness in themselves and at length by degrees overcome it so as it doth not wholly prevail against Faith in them 3. The wicked are so amazed and perplexed with fear at such times that they cannot at all comfort themselves in God but cast away all confidence of his help and are even at their wits end many times through fear and terrour as Nabal and Belshazzar But the godly in the middest of their greatest fearfulness yet are able to stay themselves with some hope and comfort in God Object Object Prov. 28. 1. The Righteous are bold as a Lyon Answ Answ It is to be understood 1. In comparison of the wicked 2. So far forth as Faith hath the upper hand in them yet because there is some infidelity in them they sometimes fear c. Vse 2 Use 2. Seeing good Christians are subject to immoderate fears in times of great danger and trouble learn to judge charitably of such when we see them discover much timorousness at such times and beware of censuring them upon this for Hypocrisy for so we might as well censure Christ's Disciples to be void of all true Faith because they sometimes were fearfull in times of danger Remember in this case that there is weakness of Faith in the best Christians and that there is also some corruption of nature in them and it may be also that by reason of the natural temper of their bodies they are more subject to fearfullness than some others These things considered learn to judg favourably of good Christians in this case of timerousness in time of great danger or trouble Vse 3 Use 3. This further sheweth that even the best of us had need to arm our selves before-hand against such immoderate fearfullnesse in times of trouble and danger and to use all good means to resist it Remedies against excessive fearfullnesse in time of danger The Remedies are of two sorts The first consist in Meditation The second consist in practice Touching the former sort 1. Consider this that fearfullnesse in time of danger is forbidden and condemned in Scripture as a sin Prov. 3. 25. Be not afraid of sudden fear neither of the Desolation of the wicked when it commeth 1 Pet. 3. 14. If ye suffer for Righteousnesse happy are ye and be not afraid of their terrour neither be troubled So Matth. 10. Fear not them that kill the body c. 2. It is the property of unbelievers and wicked ones to be excessively fearfull and timorous Revel 21. 8. The fearfull and unbelieving c. shall have part in the Lake c. Levit. 26. 36. I will send a faintnesse into their hearts in the Lands of their enemies and the sound of a leaf shaken shall chase them c. 3. Consider Gods special Protection promised to his Children in the midst of greatest dangers See for this Psal 91. and Esay 43. 3. Fear not for I have Redeemed thee c. When thou passest through the Waters I will be with thee c. When thou walkest through the fire thou shalt not be burnt c. Not that Gods children are exempted from all dangers but by these and the like promises they are assured that God hath speciall care of them in the greatest dangers and that nothing shall befall them to hurt them that is to hinder their Salvation but all shall turn to the furtherance thereof 4. Remember the courage of the Saints and Martyrs So David Psal 23. Though I walk in the shadow of death c. Elisha was not afraid when an Hoast of men came against him The Martyrs were couragious and undaunted at the stake when the fire was ready to be set to their bodies So Moses at the Red Sea The Remedies which consist in practice are these 1. Pray unto God to deliver us and free us from the spirit of fear and to give us Christian courage and boldnesse in the evill day and in greatest dangers 2. Labour more and more to be strengthened in Faith which will expell fear out of the Heart 3. Keep a good Conscience in all things and at all times and so labour to preserve the inward peace thereof This will make us confident and bold as Lyons in time of trouble Arm thy self with that breast-plate of Righteousnesse mentioned Ephes 6. which is nothing else but a good Conscience this will keep out fear 1 Pet. 3. 6. Whose Daughters ye are so long as ye do well not being afraid of any amazement Contrariwise nothing breeds terrours and fearfullness in the Heart so much as sin committed especially against Conscience by which the peace of it
unfeignedly unthankfull unto him for this his mercy and goodness Observ 2 Observ 2. In that the Devill 's being in this party possessed did cause him in his mad and frantick fits to cut wound his own body with sharp stones We may hence observe That it is the Devil's property to cause men to offer violence and to do hurt and mischief to their own bodies Thus he tempted our Saviour Christ to cast himself down headlong from the Pinnacle of the Temple that he might hurt and mayhm his own body Thus also it is the Devill that tempteth some desperate persons to lay violent hands upon themselves and wilfully to take away their own bodily lives as did Saul Ahitophel and Judas Hence the Devill is said to be a murderer Joh. 8. 44. And Abaddon and Apollyon that is a destroyer Revel 9. 11. because he seeks the hurt and destruction not only of the souls of men but also of their bodies Use 1 Use 1. Let this unnaturall sin of hurting and shewing cruelty to our own bodies be far from us yea let the very thought of it be far from us Remember who it is that tempteth men to this sin of self-murder and of hurting and mayming our own bodies It is the Devill that murderer of souls and bodies who thrusteth men forward unto it Learn therefore to detest all kinds and degrees of self-murder And consider that it is the worst of all kinds of Murder The light of nature abhorreth it Ephes 5. No man ever hated his own flesh but nourisheth and cherisheth it c. And Solomon saith A good man is mercifull to his Beast How much more to his own body Use 2 Use 2. See what to judge of the practice of Popish Fryers cruelly whipping and scourging themselves in way of satisfaction for their sins This practice is from Satan not from God who never required it at their hands Observ 3 Observ 3. Observe here the woful and miserable condition of this party possessed with Devils in that the Devils being entred into him and having gotten possession in him did abuse him in such vile manner not only torturing his body with pains but also terrifying his mind and distempering it with frenzy causing him to behave himself as a mad-man in going naked in crying out day and night and cutting himself with stones Now this teacheth us That it is a great and fearfull misery for any to be subject to the power and tyranny of the Devill He is a most cruell and unmercifull Tyrant to those over whom he hath any power and the case of such as are in bondage under him is most wretched and miserable worse then the case of the Israelites being in subjection under Pharaoh's Task-Masters and worse than the case of those that are in bondage under the Turk at this day or under any other cruel Tyrant upon Earth This is true both of those that are in bodily subjection and of those also that are in spiritual bondage under the Devil Touching the first sort which are those over whose bodies the Lord suffers the Devil to have power whether it be to enter into them and to possess them or otherwise to afflict them we see how miserable their case is and how unmercifully the Devil tyrannizeth over them This is plain by this example which we have in this Text and Mark 9. 18. in him that had the dumb spirit of whom it is said that the Devill did tear him and make him foam and gnash his teeth and pine away And Verse 22. oft-times he cast him into the fire and water to destroy him c. This also we see in Job over whose body so soon as the Devill had power given him of God he presently smote him with boyls from the sole of his foot to his crown Job 2. 7. Touching the second sort namely such as are in spirituall bondage under the Devill as all wicked men are their case is much more wretched and miserable For the Devill hath them and holds them as in a snare and leads them captive at his own will 2 Tim. 2. ult He entreth into their hearts by his wicked suggestions as he did into the heart of Judas and he worketh in them effectually and powerfully by his temptations Ephes 2. 2. thrusting them forward into all kind of fearful and dangerous sins thereby seeking as a roaring Lion to devour their souls that is to bring them to utter destruction yea causing them to destroy their own souls by such sins so far as lyeth in them And in so doing he doth them much more hurt and dealeth much more cruelly with them than if he did afflict and torture their bodies never so much or cause them to hurt or wound their own bodies as he did here to this party possessed Thus then we see what a fearfull misery it is to be subject to the power of Satan Vse 1 Use 1. This should move us to pity those that are in subjection and slavery under the Devil whether it be in bodily or spiritual subjection Have compassion on them in their misety as we pity the gally-slaves and prisoners living in slavery under the Turk Such as are under Satan's power are much more to be pitied Who could have looked on this party possessed without pity And we are not only to pity them but to shew our pity by using the best means we can to have them delivered from this miserable servitude especially by praying earnestly unto God to set them free Use 2 Use 2. Such as are under Satan's power and tyranny either in their bodies or in their souls and consciences must use the means to come speedily out of their misery and woful estate If God should give power unto the Devil over the bodies of any in these times to possess them or otherwise to afflict them as he may do and doth sometimes in this case they ought to seek to God by prayer that they may be delivered from the Devil's power and not only to use their own prayers but to crave the extraordinary prayers of the Church in their behalf So also those that are in spiritual thraldom of soul conscience under the Devil they must use all means to be delivered they must cry unto God by prayer to deliver them even as the Israelites did being in bondage under Pharaoh And they must diligently frequent the publick Ministery which is the ordinary means to deliver them If one be taken prisoner by the Turks What means and friends are used to ransome him How much more shouldst thou use all possible means to be delivered from the power and tyranny of the Devill which is far more fearful and cruel then the Turkish tyranny Labour therefore to see and feel thy wofull bondage under Satan and use all means to be freed from it Cry unto God day and night to set thee free and to assure thee by faith that thou art redeemed and delivered by Christ Jesus from this spiritual bondage
Now the Evangelist setteth down the Miracle it self and the consequents that followed after it unto Verse 21. The Miracle it self is briefly implyed in the beginning of the 13. Verse in these words The unclean spirits went out Whereby is implyed that they were cast out of the party possessed by the power of Christ Observ Observ Here then we have an evidence and proof of the Godhead and Divine power of Christ being able even with the words of his mouth to drive and force so many Devils even a Legion out of one man But of this we have heard before often in handling other Miracles of Christ I proceed therefore to the consequents and effects of this Miracle which are of 4. sorts 1. In the Devils their entring into the swine and violent carrying the whole Herd being in number about 2000 from a high bank into the Sea and their choking them Verse 13. 2. In the Swine-herds Their fleeing and making report of the matter both in the City and Country Verse 14. 3. In the People of the Country 1. Their coming forth to see what was done Verse 14. as also their coming to Jesus and seeing of the party possessed sitting clothed and in his right mind after Christ had cast the devils out of him Ver. 15. 2. Their being affected with fear 3. The report of those that saw the Miracle to the other which saw it not Verse 16. 4. Their request to Christ That he would depart from their Coasts Vers 17. 4. The last sort of Consequents or Effects was in the man that had been possessed Verse 18 c. to the 21. The Herd ran headlong into the Sea There is some question among learned Interpreters what Sea or Water is meant here Most likely it is that the Evangelist meaneth no other but the great Lake of Gennesareth or Sea of Galilee whereof we have before heard often for this Lake or Pool joyned unto this Country of the Gadarens and we heard Verse 21. that our Saviour came over this Lake or Sea to come into this Country So much of the words Observ 1 Observ 1. Here first we may observe That the evill Angels or Devils are reall Substances and that they are not only evil or wicked qualities or affections which are in men as envy malice pride covetousness c. as some have foolishly thought And this is likely to have been the errour of the Sadduces Act. 23. 8. They said there was neither Angel nor Spirit which shews that they denyed the nature of the Angels both good and bad holding them to be no spiritual substances therefore it is likely they thought them to be onely good and bad qualities or affections in the minds and hearts of men But if the evill Angells were onely evill Affections as Malice Envy c. how could they be said here to have entred into the Swine Can such Affections enter into brute Beasts or can they be said properly to be in them or to carry them headlong into the Sea Observ 2 Observ 2. In that the Devils entred into the Swine being unclean creatures as they were accounted under the Law and as they still shew themselves to be in some respects in that they delight so much in wallowing in the mire Hence gather what kind of persons they are whom the Devill entreth into and in whom he delighteth to dwell and abide namely such as are like unto filthy Swine defiling their Souls and bodies with filth of sin and wallowing in the myre of it 2 Pet. 2. 22. Such are fit for the Devil to enter into and in such he loveth and desireth most to be and to harbour himself And the truth is that he is already entred into all such though not by bodily possession yet by his wicked suggestions and temptations he is entred and lodgeth in their Hearts as he did in Judas and others Vse Use Take heed of making our selves like Swine by delighting and wallowing in the mire and filth of any sin whatsoever Any one sin being delighted and lived in without Repentance will turn us into Swine and make us fit for the Devill to enter into and to remain and abide in us Especially this is true of some sins which are in their own nature more unclean and filthy then others as Gluttony Drunkenness sins of the flesh c. Observ 3 Observ 3. In that the Devills being cast out of the body of this man did presently enter into the Gadarens Swine and carryed them violently into the Sea there choaking and drowning them hence we learn That the Devil is not onely an enemy to the persons of men and to their Souls and bodies but also to their goods and worldly substance as their houses corn cattell c. seeking the destruction and spoyling of these by all means if God give him leave Thus he drowned the Gadarens Swine And so he spoyled and robbed Job of his substance for he sent the Sabaeans to take away his Oxen and Asses which were Plowing and to slay his servants He also used means to bring down fire from Heaven upon the sheep and Servants to consume them He also sent the Caldaeans at another time to drive away the Camells and to slay the Servants And lastly he raised that Wind which blew down the house and killed Job's Children Job 1. Reason Reas The Devill seeks to destroy and spoil mens worldly goods and substance that by this means he may urge and cause them to murmur or grow impatient and discontented against Gods Providence who suffereth the Devill to have such power This the Devill aimed at in seeking to spoil Job in his goods he thought by this means to drive him to sin against God by impatiency yea he hoped to make him by this meaâ—s to curse God to his face Job 1. 11. And so in this place the Devills sought to drown the Gadarens Swine that he might cause them to murmur and be discontented at our Saviour Christ and to use means to have him depart out of their Coasts Vse 1 Use 1. See what cause for us not onely to commend our selves daily to Gods Protection but also to crave his blessing upon the goods and substance which we possess that it may not be given up into the Devil's hand and power to be spoiled and made havock of as he desireth Vse 2 Use 2. Be thankfull also unto God for restraining Satans power and not suffering him to spoil us as he desireth in our goods and Substance in our Houses Corn Cattell especially in our Children and Servants which are the principall part of our Substance If the Devill had his will he would throw our houses down upon uâ— or set them on fire over our heads or burn up our Corn and Grass as it groweth or drown our Cattell as he did the Gadarens Swine or use means to murder our Children or Servants Let us think well of this and magnify the Lord's infinite goodness and mercy not giving him leave so
see the truth of Christ's humane nature and that he did also partake in the Infirmities of it though without sin as weakness of body pain grief c. This appears in that his body was subject to be Crushed and Pressed with the throng Of this see before chap. 3. 9. Observ 3 Observ 3. See also by this the great humility of our Saviour Christ in that he thus suffered himself to be thronged of the Multitude he did not proudly disdain them for comming too near him nor yet thrust them back or keep them off by force as he could have done but he suffered even the common sort to come near him yea to throng him which shews that he did converse amongst men on earth in lowly and humble manner without all shew of pride or haughtiness Well therefore might he say as he doth Matth. 11. 29. Learn of me for I am meek and lowly c. We are in this to imitate our Saviour Christ in carrying our selves humbly towards our Brethren being willing to converse familiarly even with the meanest of them for their good and not behaving our selves in such lofty and disdainfull manner as some great persons are wont to do as if they were loath that others should come near them especially if they be of the meaner and poorer sort Such come far short of the Humility of our Saviour Christ who was content to keep company familiarly with the common people to do them good and suffered them not onely to come near him but even to throng him Mark 5. 25 26. And a certain Woman which had an Issue of Bloud twelve years and had suffered Nov. 19. 1620. many things of many Physitians c. VVEE have spoken of the Antecedents of both the Miracles Now it followeth to speak of the Miracles themselves And first of the Miraculous healing of the Woman which had a bloudy Issue which the Evangelist layeth down from the 25th verse to the 35th This Miracle happened by the way to confirm the Faith of Jairus Now in the setting down of this Miracle consider three things 1. A description of the person upon whom the Miracle was wrought 1. By her present Affliction in which she was Diseased with an Issue of Bloud which Disease is amplified 1. By the long continuance Twelve years ver 25. 2. By the incurableness of it ver 26. 2. She is described by her carriage towards Christ 1. Comming to him in the Press behind 2. Touching his Garment The second Principall matter to be considered is the Miracle it self set down ver 29. The third thing is the consequents or events which followed upon it ver 30 c. First to begin with the person on whom the Miracle was wrought A certain Woman The Evangelists do not mention her name nor of what City or Countrey she was Euseb Histor lib. 7. cap. 17. saith she came from the City called Caesarea Philippi and that her house was there to be seen in his time but this is uncertain The Rhemists say she was a Gentile but it seems probable that she was rather a Jew then a Gentile because this Miracle was wrought in Galilee either in the City of Capernaum or near unto it Now Galilee was inhabited chiefly by the Jews though there were some Gentiles also mingled with them in some Cities Which had an Issue of Bloud This is to be understood of such an Issue or Flux of bloud as is proper and peculiar to women Of which are two kinds The one natural which happeneth to those that are in health at certain times the other unnatural in such as are distempered and diseased in body when the Flux or course of bloud is upon them too often or too long Of both these read Levit. 15. ver 19. c. and ver 25. c. Now in this place the latter of them is meant the unnatural Flux of Bloud which is most likely to have bin continually upon this Woman Vide Bezam in Matth. 9. Et Piscator Twelve years The long continuance of her Disease is mentioned to set forth the greatness of the Miracle by which a disease of so long continuance was cured Observ 1 Observ 1. Here first take notice of the fruit and effect of sin bringing such misery upon Mankind making the bodies of men and women subject to manifold diseases such as the disease here mentioned and others before mentioned as the Feaver Leprosy and Palsy of all which we have before heard how they were Miraculously cured by our Saviour and chap. 1. ver 34. we heard of sundry diseases cured by him at once See this point inlarged upon that place and the uses of it Observ 2 Observ 2. Here also women are admonished in special to take notice of the misery which the sin of the first woman brought upon her self and all other women in that it hath made their bodies subject to such diseases as this here mentioned viz. such unnatural Issues or Fluxes of Bloud and the like Infirmities And from hence all Christian Women should take occasion to be humbled both for the sin of our first Parents the guilt and punishment of which reacheth to us also and likewise for their own personal sins remembring that such diseases as this are the fruits of sin whence it is that this disease is called a Plague or a scourge ver 29. to shew that it is of it self a punishment inflicted of God upon the Sex of Women for sin yet so as it is sanctified unto good women c. So much of the disease Now followeth the continuance Twelve years Observ Observ Hence gather that it pleaseth God to lay long and tedious Afflictions upon some of his Servants in this life He holds them long under the Cross The Israelites were many years oppressed in Egypt and afterwards distressed in the Wilderness The Jews were 70 years in Captivity Joh. 5. 5. God doth oftentimes exercise his own Children with long afflictions both inward and outward He holds some in inward distress of conscience for a long time So David as appears by his complaints Psal 77. 7. Will the Lord cast off for ever And will he be favourable no more c And Psal 13. 1. How long wilt thou forget me O Lord c So also he holds his Children sometimes very long under outward afflictions as long and tedious sickness of body imprisonment banishment poverty c. Thus Davids outward troubles also were of long continuance he was punished all the day long and chastened every morning Psal 73. 14. Many years together was he hated and persecuted by Saul and kept from the enjoying of the Kingdom which God had promised him Luke 13. 11. A daughter of Abraham was bowed of Satan in her body for eighteen years together Reason Reasons why God exerciseth his Children and Servants with long afflictions 1. To manifest his great power strengthening them to bear such long afflictions 2. To magnifie his mercy in delivering them at length out of
chap. 1. 42. See for proof of it Joh. 10. 25. and Matth. 11. 4. Vse 1 Use 1. This confuteth the Jews who at this day continue obstinate in denyal of this that Jesus is the Christ and do expect another to come which shall shew himself to be the true Messiah But this and all the rest of Christ's Miracles are so many Arguments to confute them See then the fearfull obstinacy and blindness which is come on that Nation for their hainous sin in rejecting Christ and in Crucifying him that was and is the Lord of Glory See Rom. 11. 25. Vse 2 Vse 2. This must teach and move us to seek Salvation in and by this Jesus alone and by no other name in Heaven or Earth Act. 4. 12. Doctr. 3 Doctr. 3. As our Saviour being on Earth had power to cure incurable diseases Miraculously that is without ordinary means So he hath still the same power over all bodily diseases to cure them either with or without means whensoever he will Though he be no longer on earth to cure diseases Miraculously yet being now in Heaven he hath as great power as before over the diseases of mens bodies to heal them even without means Vse Vse This may comfort us in time of dangerous sickness though our disease be incurable and such as cannot be healed by means of Physick or by any Art of man yet in this case remember the absolute power of Christ Jesus our Lord who can cure and heal us without means if he see it good for us Where man's help faileth there Christ's help beginneth Seek to him therefore by prayer in this case and rest on him by Faith and he will do that which is for our good Though we are not now to look that Christ should by his absolute power heal us Miraculously without means neither are we to neglect the ordinary means yet this iâ— our comfort that Christ's power is not tyed unto means but is far above them and able to help without them whensoever he pleaseth See before chap. 2. ver 10. Doct. 4 Doctr. 4. Lastly in that our Saviour did by his Divine power Miraculously heal this Woman of her bodily Disease drying up the fountain of her bloudy Issue by this he shewed himself to be such a person as is able to cure and heal the Spiritual diseases of our Souls that is our sinâ— by taking away the guilt of them by the merit of his bloud and by mortifying the corruption of sin in us by his Spirit The same power of Christ which was shewed in his Miraculous curing of bodily diseases is also seen in curing us of our sinâ— whence is that speech of our Saviour before to the Scribes chap. 2. 9. Whether is it easier to say to the sick of the Palsy thy sins are forgiven thee or to say Arise take up thy bed and walk And therefore also Matth. 8. 17. the Evangelist from our Saviour's Miraculous curing of bodily diseases doth gather that he was that person who was foretold by the Prophet Esay 53. 4. That he should bear our Spiritual sicknesses that is our sins and that with his stripes we should be healed that is by the ment of his sufferings our Souls should be healed of the guilt of our sins Use Use Seek then unto Christ Jesus as the onely Spiritual Physitian able to heal us in Soul of our sins if we do but come to him by Faith as this Woman did c. But of this before upon the two former Verses So much of the Miracle it self Now it follows to speak of the amplification of it 1. By the speediness straightway 2. By the certainty She felt in her self c. Observ Observ In that our Saviour did suddenly and instantly cure and stop this Issue of bloud so soon as she touched him This shews the greatness of his Divine power being able in so short a space of time even in a moment to work so great a Miracle So before chap. 1. 31. so soon as he took Peter's Wives Mother by the hand and lift her up immediately the Feaver left her And ver 42. assoon as he said to the Leper I will be thou clean immediately the Leprosy departed from him c. And this shews plainly that this and other like cure wrought by our Saviour were truly Miraculous that is such as were not wrought by any natural helps or means but onely by his Divine power above and beyond the power of nature the reason is because our Saviour wrought these cures suddenly in an instant whereas in such cures of Diseases as are wrought by natural means there is alwayes some competent space of time required for the effecting of them So much of the speediness of the Miracle Now followeth the certainty of it She felt in her body c. Observ 1 Observ 1. In that she did sensibly perceive and feel her self to be cured this teacheth us the truth of this Miracle that it was not a delusion but a work really and truly done above and beyond the power of nature See Joh. 9. 25. Of this see before chap. 2. ver 12. Observ 2 Observ 2. The disease of this woman is here called a Plague or a scourge to teach us that the diseases and sicknesses which are incident to men and womens bodies are fruits of sin and of themselves so many scourges or punishments inflicted on man for sin See this before chap. 3. ver 10. Mark 5. 30 31. And Jesus immediately knowing c. Dec. 17. 1620. NOw the Evangelist setteth down the consequents of this Miracle which are two 1. The manifestation of the Miracle which as yet was known onely to Christ himself and to the Woman cured ver 30 31 32 33. 2. Our Saviour's comforting and incouraging of the woman being stricken with fear and much humbled ver 34. Touching the first the manifestation of the Miracle to the people this is set forth by the means whereby it came to be made known The first means was Christ's enquiry made touching the person which had touched him ver 30. The second was his looking about to see her ver 32. The third was the Womans comming and relating the whole matter unto Christ before the people ver 33. Touching the first means which was Christ's enquiry after the Woman the Evangelist mentioneth 1. The occasion or cause moving Christ to enquire and ask of her viz. The knowledg which he had in himself that vertue was gone out of him 2. The manner of his making enquiry He turned about and asked after her 3. The matter enquired Who had touched his Clothes 4. The impertinent answer of the Disciples to his question or demand not understanding his meaning and therefore seeming to marvail and think strange of his enquiry as appears by the words of their answer ver 31. Thou seest the multitude thronging thee and sayest thou Who touched me Immediately So soon as the woman was made whole and felt her self to be so
28. 16. He that believeth will not make haste He will stay the Lord's leasure c. Use 2 Use 2. See also how great need we have of Christian patience Hebr. 10. 36. yea not onely of patience but of long patience whereby to submit obediently and constantly to the bearing of every Crosse and Tryall sent on us of God though he hold us never so long under it An easie matter to be patient for a little while in trouble but when trouble continueth long when the Lord doth long hold us under the Rod and doth nor remove or mitigate his hand here is the patience of the Saints that is the greatest tryall of their patience Here it is a most difficult thing to continue our patience and obedience and not to repine grudge murmur or use any unlawfull means to help and ease our selves Oh therefore let us in this Case labour for constant patience Let it have Her perfect work c. Jam. 1. 4. Use 3 Use 3. This is for the comfort of God's Children when they are long holden under a Crosse or Tryall before God come unto them by deliverance Let them not think this strange nor be at all discouraged much less cast away their confidence in God's promise of deliverance nor their patience but remember that God doth often thus deal with his faithfull Servants letting them alone very long in the midst of their troubles not coming to them by deliverance but seeming to forget them c. And this he doth for speciall reasons as we have heard before both in respect of his own glory and of their good and profit that being long trained up in the School of affliction they may profit the more in sound knowledge of God Faith Repentance Patience and all saving graces Therefore no cause for us to faint or be dismayed though God should long deferr to help and deliver us in our troubles outward or inward though he tarry never so long yet come he will at length most certainly to give deliverance in the due appointed time when it shall be best for us Hebr. 10. 37. Yet a little while and he that shall come will come and will not tarry Though he may tarry a while or long yet not alwayes c. In the mean time we must live by Faith and Hope and Patience not limitting God any time for our deliverance but leaving that to his wisdom c. So much of the Circumstance of Time Now to speak of the miraculous Act of Christ in walking on the Sea to his Disciples Walking upon the Sea Quest Quest How could this be seeing his humane body being naturally heavy as the bodies of other men are must needs be apt to sink of it self Answ Answ The Divine Power of Christ's God-head did bear up his body miraculously above the Waters not suffering it to sink and withal the same Power of Christ did alter the nature and property of the waters that whereas naturally they are apt to swallow up and sink all heavy bodies they did now on the contrary help to bear up the body of Christ so as he walked as safely on the top of them as if he had walked upon a way paved with stone Here the Papists and Lutherans the better to establish their Doctrine of Transubstantiation and Consubstantiation and to prove that his body may be miraculously in diverse places at once do affirm that Christ in walking on the Sea did miraculously change and alter the natural property of his body making it of a heavy body to become light c. Now if Christ could do this then say they by the same reason he can make his body be present in divers places at once contrary to the natural property of it But this is easily confuted For 1. We deny this that Christ in walking on the Sea did alter the natural condition or property of his body for then it should not have remained a true humane body but the Miracle consisted partly in the bearing up of his body by the Power of his God-head that it should not sink and partly in making the waters firm and solid underneath his feet to bear him up so that the change and alteration was in the waters and not in Christ's body Observ 1 2 Though we should grant that Christ did here work a Miracle in changing the naturall Property of his body which is false yet let them prove if they can that he doth the like in the Sacrament Observ 1. See an evidence of Christ's God-head bearing up his humane body that it did not sink and causing the waters to be as firm land underneath his feet Object Object Peter also did walk on the waters to Christ Mat. 14. Answ Answ Not by his own power but by the Power of Christ commanding him to come to Him on the Sea This appears in that so soon as Christ began but a little to withdraw his powerful help Peter began presently to sink c. Observ 2 Observ 2. In that Christ walked on the Sea as upon the Land causing it to bear him up We learn that he is absolute Lord over the dead and sensless Creatures such as the Sea is he hath absolute Power over such Creatures to command and over-rule them and to make them obedient to his Will See this Point spoken of before in Ver. 39. of the fourth Chapter where Christ rebuked the Wind and Sea shewing his Power over them c. This Power of Christ is manifested sundry wayes 1. By altering the natural properties of the insensible Creatures and causing them to work against Nature when it pleaseth him as here he changed the nature and property of the waters causing them to bear up his body So at his death he caused the Vail of the Temple to rent the Earth to quake the Rocks to cleave asunder and the Graves to open Matth. 27. 51. See also Luke 19. 40. and Joh. 20. 19. The doors opened c. 2. By making even such dead Creatures obedient to his Word and Command and to his Will as in the fourth Chapter He rebuked the Wind and the Sea and made them still So afterward in this Chapter Ver. 51. when He came into the Ship to his Disciples he made the storm of Wind presently to cease 3. By turning one Creature into another as Water into Wine Joh. 2. 4. By multiplying the Creatures extraordinarily without means as he multiplied the five Loavs and two Fishes as we heard before 5. By employing them as Instruments and Means of effecting His Will either in punishing the Wicked or in comforting and doing good to the Godly which fear his Name See Chap. 4. Ver. 39. 6. Lastly in changing the quality and condition of these insensible Creatures at the last day from Corruption to Incorruption for there shall be new Heavens and a new Earth Christ shall at that day manifest his Dominion over the Heavens and Earth and Sea and the other insensible Creatures by purging them with fire
Ver. 20 c. Touching the first our Saviour doth first propound and lay down the Matter or Doctrine it self in the end of the 18th verse 2. The proof and confirmation of it Ver. 19. Whatsoever from without entreth c. This is to be understood of Meats and Drinks which being from without a man are said to enter into him when he doth by eating and drinking receive them into his mouth and stomack for the nourishment of his Body That this is the sense of the words doth plainly appear by the words following in the next Verse as also by the scope of our Saviour which is to confute the grosse error of the Scribes and Pharisees who taught that eating with unwashen hands doth defile a man before God because the hands being unclean or not duly washed did as they thought make the Meat which they did eat unclean and that being unclean did pollute the person and make him unholy before God Contrary to this our Saviour affirmeth That whatsoever Meat enters into a man's body it cannot defile him that is make him spiritually unclean or loathsome before God There is a twofold uncleanness 1. Outward and Bodily 2. Inward and Spirituall of the Soul caused onely by sin here spoken of Quest 1 Quest 1. How doth our Saviour affirm this seeing some kinds of Meat were forbidden by the Ceremonial Law which was yet in use being not abrogated till the Death of Christ See Levit. 11. Now to eat such meats forbidden was a sin Ergo c. Answ Answ 1. Some think that our Saviour here speaketh onely of such Meats as were permitted by the Ceremoniall Law 2. But the words may be understood of all Meats which are now lawfull and fit to be eaten For howsoever some were then forbidden yet this made them not all unclean in their own Nature but onely in respect of the prohibition laid upon him Quest 2 Quest 2. Some eat and drink excessively unto Gluttony and Drunkennesse Are not such defiled by the Meat and Drink which entereth into their Bodies Answ Answ Not simply by the Meats or Drinks considered in their own nature but by the abuse of them unto such sins c. Doctr. Doctr. Here then we are taught That Meats and Drinks received and taken into the Body do not of themselves pollute those before God who receive and use them they do not of themselves make the person which useth them Spiritually unclean unholy or sinfull before God I say of themselves in respect of their own nature or in respect of the simple and naked use of them though otherwise in respect of the abuse of them unto sin as hath been said they may be said to pollute such as so abuse them As 1. When they are abused to excesse in Gluttony c. or to make us unfit for good Duties 2. When used unseasonably when God calls to Fasting Isa 22. 3. With Scandall of the Weak 1 Cor. 8. Reason Reason All Meats and Drinks are of themselves pure and clean in the sight of God being well and lawfully used Rom. 14. 14. I know and am perswaded that there is nothing unclean of it self c. 1 Tim. 4. 4. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving Tit. 1. 15. To the pure all things are pure 1 Cor. 10. 25. Whatsoever is sold in the Shambles eat c. Object Object Acts 15. 20. The Apostles determined that the Christian Gentiles should abstain from things strangled and from Blood Answ Answ This was not a perpetuall Ordinance to continue for ever but onely for a time neither did they forbid the eating of Blood and things strangled simply as unclean before God of themselves but onely in respect of the offence which the weak Jews being then newly converted to Christianity were like to take at the Gentiles if they should have eaten such things as had been formerly forbidden to the Jews by the Ceremoniall Law Vse 1 Use 1. This manifestly overthroweth the Popish Doctrine and practise of abstaining from some kinds of Meat as Flesh c. at some set times holding it a sin before God to eat or taste such Meats at such times as if in themselves they were unholy and unclean and did defile the conscience before God This is a Pharisaicall Doctrine directly contrary to the Doctrine of Christ in this place Contrary also to that Acts 10. 15. yea it is a Doctrine of Devils 1 Tim. 4. 1 3. Object Object They say they do not hold any Meats unclean of themselves as the Manichees did but onely in respect of the Churches prohibition c. Answ Answ 1. The like may be said for the Jewish opinion of unclean Meats For it is most likely That they did not judge the Meats forbidden in the Law to be simply unclean of their own nature but onely in respect of the prohibition of the Law c. 2. Let them shew what Authority the Church hath from the Word of God simply to forbid the eating of certain kinds of Meat at certain times as evil and sinfull before God Quest Quest Hath not the Christian Magistrate Power to restrain the eating of Flesh on certain Dayes Answ Answ Yes for a civil end and respect tending to the good of the Common-wealth as for the maintenance of the breed of Cattell and of the Fisherman's Trade c. but not for any Religious end or respect as if Flesh were at any time unclean or unlawful before God to be eaten Use 2 Use 2. If the bare use of Meats and Drinks do not make the person unclean before God then on the contrary the forbearing or abstinence either from all Meat and Drink for a time or from some kind of Meat or Drink doth not make any more holy before God 1 Cor. 8. 8. Meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse Rom. 14. 17. The Kingdom of God is not Meat or Drink c. See then by this That the outward exercise of Fasting though it be an excellent religious Work and Duty and of great necessity to be used in some extraordinary Cases yet the outward abstinence of it self alone doth not commend the person to God but only so far forth as it is holily and conscionably used in due manner and to the true and right end c. The Pharisees fasted yet never the holier before God c. Use 3 Vse 3. If Meats and Drinks which are from without and enter into man's body do not defile him before God then by the same reason no other outward thing being in it self lawfull or indifferent can defile such as use the same not Apparrel not lawful Recreation not Physick c. Therefore we may lawfully use all these in due time and place moderately and without offence of the weak neither are we rashly to censure others for the use of such outward indifferent things or judge
them unclean or unholy for the use of them See Col. 2. 16. and Rom. 14. So much of the Point of Doctrine propounded and avouched by our Saviour That whatsoever Meat or Drink from without entreth c. Now follows the Proof hereof Ver. 19. Because it entereth not into his heart c. In which words he proveth That Meat entring into the Body cannot defile a man by a reason taken from the place whither Meat which is eaten goeth which is shewed 1. Negatively whither it goes not It enters not to the heart 2. Affirmatively whither it doth go 1. Into the Belly 2. From thence to the Draught which is also amplyfied by the end or use for which this passage of Meat from the Belly to the Draught serveth viz. for the purging of the Meats themselves The reason stands thus That which goeth not to the proper place or seat of spirituall uncleanness which is the Heart that cannot make a man spiritually unclean But Meat eaten doth not go to the Heart c. but into the Belly c. Therefore it cannot defile the person before God It entreth not into his Heart By Heart understand the whole inner man which is sometime called the Soul or Spirit of man comprehending in a large sense all the principall faculties of the Soul as the Mind Will Affections and Conscience See 1 Pet. 3. 4. It entreth not That is it doth not reach or extend to the defiling of the inner-man Quest But into the Belly c. Quest How is it said That all Meat entring into the Body goeth into the Belly and from thence into the Draught seeing part of it doth not come into the Belly but being perfitly digested it doth turn to good Blood and to the nourishment of the whole Body as Physitians teach Answ Answ Our Saviour speaks not of the whole matter and substance of Meat received into the Body but of that part onely which being impurer than the rest is by the naturall heat of the stomack and liver separated from the rest as unfit for nourishment And this impure gross and superfluous part of Meat eaten is said here To go into the Belly and so into the Draught that is into the place of Excrements Purging all Meats This is added to shew to what end the Body doth naturally expell the Superfluities and Excrements which come of Meat viz. That by this means all Meats eaten may be purged that is the impure and gross part of them may be separated from the rest and conveyed out of the Body that so the Body may not be annoyed or defiled therewith And this makes the more plainly for confutation of the Pharisees who thought that Meats eaten with unwashen hands did defile men Against this our Saviour here affirmeth That whatsoever uncleanness is in Meats it doth not stay in a man but is purged out by the Draught and therefore cannot defile the person q. d. That which stayes not in a man doth not defile him But meat eaten stayes not c. Ergo c. So much of the sense of the words Now to gather some Instructions from them Observ Observ In that our Saviour brings this reason to prove that Meats do not defile a man because they reach not the heart or inner-man Hence we may gather That nothing defiles the person or makes him loathsome or odious before God but that which defileth the inner-man the Heart Mind and Conscience c. Reas 1 Reas 1. Nothing defileth the person before God but sin this onely makes a man loathsome and unclean in God's sight For He is of purer eyes then to behold sin c. Hab. 1. 13. Now all sin is originally seated in the heart and inner-man that is the Root and Fountain whence it springeth and proceedeth and floweth forth to the outward man as we shall see more fully afterward Sin doth first and principally defile the Heart and Soul of Man c. Reas 2 Reas 2. God looketh chiefly at the Heart and Inner-man and as that is affected and disposed so he accounteth of the whole person If the Heart be pure and upright before him if the Conscience be purged from the guilt and corruption of sin that it raign not then God accepts the person in Christ as holy and pure As on the contrary if the Heart be unclean God abhorreth the Person as unclean c. Object Object Then it may seem lawfull to defile the Body with sin so that the Heart be kept pure Answ Answ The Heart cannot be pure if the Body be defiled with sin For 1. All corruption of Sin cometh first from the Heart 2. Such Sins as are practised with the Body do bring the guilt of sin upon the Conscience and so defile the Inner-man Use 1 Vse 1. See how carefull we should be to keep our Hearts from the defilements of Sin that no wicked lust may raign there that no root of bitterness spring up in our Hearts to defile us then we shall keep our Persons holy and pure before God though not perfectly yet so far as is possible in this Life and so as God in Christ will accept and accompt us as holy and pure before him Remember then the Counsell of Solomon Prov. 4. 23. Keep thy Heart with all diligence c. Use 2 Vse 2. Comfort to such as are carefull thus to keep their Hearts and Spirits pure and upright before God free from the Dominion of Sin and wicked Lusts Outward uncleannesse cannot make them loathsome or odious to God though they should be infected and polluted with never so loathsome Diseases in the Body c. Mark 7. 19. Because it entreth not into his Heart but into the Belly and goeth out into the Draught purging all April 28. 1622. Meats OBserv 2. See here one reason why the use of such outward things as are in themselves unlawfull or indifferent cannot defile a Man or make him loathsome before God The reason is because such things do not in their use reach or extend to the inner-man they touch not the Heart and Conscience much lesse defile the same and therefore cannot defile the person before God Vse 1 Vse 1. See then that it is a weakness of Judgment in any to make scruple of conscience touching the use of outward things being lawfull and indifferent in their own nature as if the bare use of them could defile a man before God which cannot be seeing they reach not to the inner-man but onely to the body Indeed the abuse of them toucheth and defileth the inner-man as well as the outward and therefore we ought to make conscience of that but not to fear or shun the use of them altogether Use 2 Use 2. Take heed of condemning any as wicked or profane before God onely for the using of such Meats and such Drinks Apparrel c. I say for the using of them so it be in lawfull manner or measure c. for otherwise if any abuse them to
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
and when to take it out c. so the Lord knoweth best how long to keep his Children in the fiery trial that they may at length come forth as the Gold as â—ob saith of himself Vse 2 Use 2. As this may comfort the faithful in all troubles though never so long and tedious so also it ought to work patience in them yea constant patience in the longest and most tedious trials outward and inward Consider this That though our troubles should continue never so long yet they shall not alwayes continue but God hath promised to put an end to them and to give a happy issue out of them in due time Therefore possess our souls with patience and let patience have a perfect work in us Jam. 1. Many can be patient for a while in troubles but if God's hand continue long upon them they are ready to repine and murmur in heart and to shew outward impatiency But labour for constant patience even when our Afflictions continue long being resolved of this that the Lord will at length give a blessed end and issue and it may be sooner than we think or at such time as we least look for it even then when he seemeth farthest from delivering us he may be neerest at hand to give comfort and deliverance So it was with this Woman and so it may be with us Therefore in the mean time let this move us with all constancy of patience to submit unto the hand of God So much of the Answer or Reply of Christ unto this Woman comforting her and assuring her that her Petition was granted Now followeth the Event or Consequent which followed upon this his Answer Ver. 30. When she was gone to her House c. In which words are two things contained 1. The miraculous effect which followed upon Christ's words That the Devil was by his divine Power cast out of the young Child 2. The truth and certainty of the Miracle manifested by a speciall evidence proof or signe of it which was this That the Child was found lying upon a Bed that is to say lying quiet and still upon it being now freed from the tyranny and vexation of the Devil and yet withall being much weakened in Body with former pains and tortures with which the Devil had racked her in which respect it was needfull for the Child to be laid upon a Bed to rest Now to the points of Instruction here to be observed And first from the Miracle it self Observ 1 Observ 1. A plain evidence and proof of Christ's divine Nature and God-head in that by the Power thereof he cast out the Devil out of this young Damsell in which he had before gotten hold and possession of her Body c. But this hath been often observed before in other Miracles of Christ Observ 2 Observ 2. Further we learn here That Christ Jesus our Lord hath absolute Power and Authority over the Devil or Satan being able to vanquish his Power and over-rule and master him as he list and as it pleaseth him See before Chap. 1. Ver. 25 26. Observ 3 Observ 3. From the evidence of this Miracle in that it is said She found her Daughter dispossessed lying on the bed without any such rackings and tortures as she had before indured We may hence gather the truth and certainty of Christ's Miracle which he wrought That they were works truly and really wrought by his divine Power above the Power of Nature not done onely in shew and appearance but in deed and in truth c. See before Chap. 2. 12. Mark 7. 31 32. And again departing from the Coasts of Tyre and Sidon he came unto the Sea of Galilee thorow Aug. 4. 1622. the midst of the Coasts of Decapolis And they bring unto him one that was Deaf and had an impediment in his Speech and they beseech him to put his hand upon him FRom the twenty fourth Verse to the end of this Chapter the Evangelist setteth down the History of two Miracles of Christ The one wrought in the Coasts of Tyre and Sidon which was the casting of the Devil out of the Syrophoenician Woman's Daughter The other wrought beside the Sea of Galilee which was the Curing of one that was Deaf and had an impediment in his Speech giving unto him the use of his Hearing and of his Speech Of the former Miracle you have heard Now we are to come to the latter which is set down from Ver. 31 c. Where consider these particulars recorded 1. The Occasions of the Miracle which are two 1. Our Saviour's departure from the Coasts of Tyre and Sidon c. Ver. 31. 2. A twofold work of Mercy performed by the Friends of him that was Deaf and Dumb. 1. That they brought him unto Christ 2. That they besought Christ to put his Hands upon him Ver. 32. 2. The manner of Christ's working this Miracle laid down Ver. 33 34. He took him aside c. 3. The Miracle it self Ver. 35. 4. The Consequents of it Ver. 36 37. First touching the Place and our Saviour's going or departing thither c. Departing from the Coasts of Tyre and Sidon Where He had wrought the former Miracle as we have heard See before He came unto the Sea of Galilee That is the Lake of Gennesareth whereof we have heard before Through the midst of the Coasts of Decapolis Touching the Country of Decapolis See before Chap. 5. 20. See also Kemnit Prolegom in Harmon Evangelist Cap. 6. pag. 47. Et Danae Quaest 33. in Marcum Quest Quest Why did our Saviour now leave the Coasts of Tyre and Sidon and go again to the Sea of Galilee Answ Answ Though the Cause be not expressed yet it is most probable That it was for these Reasons 1. Because he was Called and Appointed of God his heavenly Father to be the Minister of the Circumcision Rom. 15. That is of the Jews And was sent to the lost Sheep of the House of Israel Matth. 15. Therefore though He went for a little time into the Borders of the Gentiles yet He stayed not long there as is likely but now returned again into the inner part of Judea joyning to the Sea of Galilee that so he might keep himself within the Bounds and Limits of his Calling 2. He left the Coasts of Tyre and Sidon That so by his departure from them depriving them of all further benefit of his presence and ministery He might justly punish the unthankfulness of the People of those Coasts which as it is likely did not so esteem and make use of his presence and ministery whilst he was with them Observ 1 Observ 1. Ministers may here learn of Christ himself To make conscience of executing their Ministeriall Office and Function in such places where God Calleth and Appointeth them to execute the same that is to say amongst that People and in that particular Congregation which they are Called to teach and the care and charge of whose Souls is committed
sufficient alone to work the Miracle Answ Answ He used these outward actions or gestures not as means for the effecting of the miraculous cure as if the healing vertue were in the Spittle for that was effected onely by his Word and Divine Power but as outward signs and testimonies or pledges of his Divine Power and gracious good Will to cure the deaf and dumb man and that for the helping and strengthning of the Faith of the Person that was to be cured and of those that brought him to Christ He put his fingers into the ears of the party to shew that he had power to restore unto him or to bestow on him the use of his Hearing and that it was his Will to do it So also he touched his tongue with Spittle to shew his Power and Will to bestow on him the free use of his Speech Now upon this place the Papists would ground one of their foolish Ceremonies used in administring â—he Sacrament of Baptism For from Christ's practice in spitting and touching the tongue of the deaf and dumb man they have drawn their Ceremony of touching the ears and nostrils of the party to be baptized with the Spittle of the Popish Priest which they do in imitation of Christ that as he in healing the body used Spittle so likewise the use of Spittle by the Priest may be a means to heal the Soul of the party baptized See the Rhemists on this place But here is no ground for this foolish absurd Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony of spittle extraordinarily in the working of a Miracle by his divine Power whereas they use it ordinarily in the Sacrament of Baptism 2. Christ used it onely as a signe of miraculous healing of the Body The Popish Priests use it as an effectual means of healing the Soul and as a means to conjure and cast out the Devil out of the party to be baptized for it is a part of their solemn Exorcisms used before Baptism 3. Christ used it to one that was of years they to Infants 4. He touched onely the Tongue of him that was half dumb whereas the Popish Priests use to touch the Ears and Nostrills c. But to leave them and to come to the Instructions from our selves Observ 1 Observ 1. See here how hard and slow we are by Nature to believe and apply to our selves the saving Power and Mercy of God and of Christ for the helping of our Bodies or for the curing and saving of our Souls else what need our Saviour to have used these Gestures Labour to see this our naturall unbelief c. Observ 2 Observ 2. See the great Goodness and Mercy of Christ toward such as are weak in Faith not onely bearing with their weakness and not rejecting them for it but also using the best means to help and strengthen their Faith and to cherish it in them Esay 42. 3. A bruised Reed shall he not break c. that is he shall not extinguish but cherish the least measure of true Faith and other sanctifying Graces in the Faithfull Thus he used means to help the weak Faith of Thomas the Apostle Joh. 20. 27. bidding him to behold his Hands and to put his own hands into Christ's side c. So Matth. 14. he helped and strengthened the weak Faith of Peter and the other Disciples being in danger of drowning on the Sea Hence it is That he hath ordained the Ministery of his Word and the use of the Sacraments for the helping and strengthening of such as are weak in Faith Use 1 Use 1. Comfort for such as do feel and complain of the weakness of their Faith and are truly grieved and humbled for it Let them not be discouraged Christ is so far from rejecting them or their Faith because of the weakness thereof that he is ready and willing by all means to help comfort and cherish it in them and to this end hath he appointed excellent means as the Ministery of the Word and Sacraments c. which if we conscionably use we shall find and feel them effectuall through the gracious working of his Spirit to help and strengthen our Faith Vse 2 Use 2. See what is fit to be done of all such as find and feel such weaknesse of Faith in themselves if they would have it confirmed in them seek unto Jesus Christ the Authour and Finisher of our Faith as he is called Hebr. 12. and pray unto Him to help and strengthen thy Faith to settle thy Heart more and more in a stedfast belief of God's Promises c. Use 3 Use 3. Let all Christians imitate Christ himself in being carefull by all good means to help and strengthen the weak Faith of the Brethren and Sisters in Christ by praying for them by comforting them out of the Word of God against their Sins and the Temptations of Satan by acquainting them with the infinite Mercy of God and with his most gracious Promises made to penitent Sinners c. Especially Ministers of the Word should do this Luke 22. 32. Peter being Converted must strengthen his Brethren in Faith Isa 35. 3. Strengthen the weak Hands and confirm the feeble Knees c. Herein follow Christ See Isa 50. 4. Rom. 14. 1. So much of the two first Actions or Gestures used by our Saviour in working this Miraculous Cure Now follow the other two viz. His looking up to Heaven and his sighing Touching the first His looking up to Heaven This Gesture is used 1. To shew and testifie from whence he received the divine Power and Gift of miraculous healing even from Heaven that is from God himself 2. To shew that he prayed unto God his heavenly Father for the benefit of this miraculous Cure to be bestowed on this man that he might have the use of his Hearing and of his Speech c. For although as he was God he was equal with God the Father and had this Power of working Miracles of himself and so had no need to pray to his Father for it yet as he was Man and as he was Mediatour he was Inferior to God the Father and so he received this Power and Gift of working Miracles from his Father and in this respect He now prayed unto God his Father that by his divine Power the benefit of this Miraculous Cure might be bestowed upon this party So at other times he used to pray unto God for Power and Assistance in the working of other Miracles as Joh. 11. 41. Observ 1 Observ 1. See what is to be done of us for the obtaining of any Blessing Spirituall and Temporall which we desire for our selves or others we are to look up to Heaven for it that is to seek unto God by prayer of Faith for it If Christ
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
blind man c. April 24. 1625. IN the History of this Miracle there are five principal matters set down by the Evangelist 1. The Occasions of it Ver. 22. Our Saviour's coming to Bethsaida c. 2. A Preparative used before it by our Saviour viz. his taking the blind man by the hand and leading him out of the Town in the beginning of Ver. 23. 3. The Manner and order of his working the Miracle He spit on his eyes and put his hands c. 4. The Miracle it self in the end of the 25th Verse He was restored and saw every man very clearly 5. The Consequent Ver. 26. He sent him away to his House c. Of the two first of these I have before spoken Now followeth the third which is The manner and order of Christ's working this miraculous cure on the blind man Concerning which two things especially are to be considered of us 1. That in working it he used certain outward actions and gestures as spitting on his eyes and touching or putting his hands on him twice c. 2. That He did not work this cure all at once or on the suddain as his usual manner was ar other times but by degrees For upon the first touching of his eyes and putting of Spittle on them he began in part to recover his sight which afterward upon our Saviour's second touching was perfectly restored to him Of the first When He had spit on his eyes that is put Spittle upon his eyes with his hands as the next words do imply And put his hands upon him that is Touched the eyes of the blind with his hands Quest 1 Quest 1. Why did he use these outward actions seeing he could have cured him without them onely by his word spoken yea without speaking any word onely by his immediate Power Answ Answ That by these outward Actions he might the more plainly and sensibly declare and shew both his Power and Goodness that he was able and willing to cure this blind man And herein he had respect to the weakness of the Faith of the blind man and of those that brought him unto Him therefore he uâ—ed these outward actions and gestures as special signs testimonies and pledges of his Divine Power and Goodness for the greater confirmation of their Faith Quest 2 Quest 2. Was there any natural Vertue or Power in the Spittle of Christ or in his hands to give sight to the blind Answ Answ Not so but he used Spittle and Imposition of his hands onely as outward signs and tokens of his Power and Mercy shewed in curing the blind As for the Power and Vertue of the miraculous curing it was not in the humane Nature of Christ nor in any part of his humane Body much less in the Spittle proceeding from his mouth but it was wholly and onely in the Divine Nature or God-head of Christ Quest 3 Quest 3. Why did He use so weak and unlikely a means as the Spittle of his mouth in curing the eyes of the blind Answ Answ The more to set forth the greatness of his divine Power being able to work so great an Effect by so weak means yea to work above and contrary to ordinary means Observ 1 Observ 1. That by nature we are very slow and hard to believe and rest on Christ's Power and Goodness for help and deliverance in our Necessities and Miseries Thus it was with this blind man and those that brought him to Christ else our Saviour needed not to have used these outward helps to strengthen their Faith as outward touching and putting spittle on his eyes Thus also it was with the Father of him that was possessed with a Devil Chap. 9. 24. he was said to believe and rest on Christ's Power and Goodness for the curing of his son and therefore as he professed his Faith so withall he complained of his unbelief Yea thus it was with Christ's own Disclples many times when they were in trouble or danger they were very hard to believe and rest upon Christ's Power and Goodness to help them So Mat. 8. when they were in danger of drowning c. So Mat. 14. when Peter was bid to come upon the Water to Christ and the Wind began to be boystrous he was afraid c. So the Israelites Psal 78. 19. Can God furnish a Table c. Vse Use Labour every one to see and feel this natural corruption and unbelief which makes us so slow and hard to believe and rest on Christ's Power and Goodness to help and relieve us in our Necessities and Miseries Experience may teach us this how hard we find it in our times of trouble or danger or necessity and want to rest on the Power and Goodness of God and of Christ for help and deliverance How apt are we then to distrust and doubt hereof As every other practice of Faith is hard to our corrupt nature so this to rest throughly perswaded of God's Power and Mercy to help and relieve us in our Necessities and Distresses Labour to see and bewail this our naturall infidelity and be humbled for it and let it move us daily to pray against it c. Observ 2 Observ 2. The Goodness and Mercy of Christ Jesus our Lord toward such as are yet but weak in Faith that he doth not onely bear with their weak Faith not rejecting and casting them off for the same but is also careful to use means to confirm strengthen their weak Faith So here he useth this outward touching of the eyes of the blind and the putting of spittle on them as outward Signs and Pledges of his Power and Will to cure him that by these outward means his Faith and the Faith of those that brought him unto him might be strengthened See before Chap. 7. 33. Observ 3 Observ 3. The great Power of Christ being able to work great matters and wonderfull effects by weak means To cure the blind man by putting spittle c. So in his other Miracles 2 Cor. 12. 9. By poor unlearned Fishermen he converted the World c. Vide pag. sequent 1 Cor. 1. 21. By foolishness of preaching he saves us So the Sacraments are weak means in appearance yet in them Christ's Power is manifested Vse 1 Vse 1. Terrour to wicked enemies of Christ He can confound them by weak means 1 Cor. 1. 27. As Pharoah plagued by Frogs Lice c. Psal 3. 9. Thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel Vse 2 Vse 2. Comfort to the godly at all times specially in Troubles and Distresses when most weak and unable to help themselves then flye to Christ's Almighty Power c. Though we be weak to bear Crosses to resist Temptations c. Use 3. Despise not the Word preached or Sacraments c. Phil. 4. 13. Mark 8. 24. And he looked up and said I see Men as Trees walking May 1. 1625. NOw followeth the manner of Christ's proceeding
c. 2. Pray unto God to teach and enable us by his sanctifying Spirit to deny and forsake our selves and our corrupt Nature our carnall Reason Wills and Affections c. Without this help of the Spirit we can never do it of our selves we can never do it Nature cannot help us to resist or subdue Nature onely the Grace and Power of God's sanctifying Spirit See Rom. 8. 13. This is a Lesson which no Master can teach us but the Spirit of God No School to learn it in but the School of Christ No helps of Nature or humane learning sufficient to instruct us in the practise of it c. 3. Attend diligently on the publick Ministery of the Word of God which iâ— the most powerfull outward means to humble us in sight of Naturall corruption and to teach us to deny and renounce the same withall give our selves to the private study of this Word of God which is the only Word and Doctrine that teacheth the practise of this Duty No Word or Doctrine of Man no Books of humane Learning not all the Writings of Heathen Philosophers can teach us the denyall of our selves and of our corrupt Nature The Philosophers extolled and magnified Nature c. onely the Word of God teacheth and perswadeth us utterly to renounce and resist it as an enemy to Grace and to the doing of God's Will c. 4. Let us exercise and inure our selves by degrees to this Duty First Learning to deny our selves and to renounce and resist our Naturall Mind Wills and Affections in smaller matters as in the ordinary use of outward things of this Life as Meat Drink Apparrell Recreations c. In things lawfull learn to curb and restrain our Reason Will and Affections Then we shall be the better able by degrees to renounce our selves in greater matters and in things simply evil and unlawfull 5. Begin betimes to practise this denyall and forsaking of our selves even in young Age before we be too long settled upon the Lees of our corrupt Nature before our Hearts Minds and Wills be hardened through custom of sin Mark 8. 34. And take up his Cross and follow me = Octob. 30. 1625. NOW followeth the second particular Duty enjoyned as a help to the following of Christ viz. The taking up of our Crosse And take up his Cross c. By the Cross understand all Afflictions and Miseries of this Life together with bodily Death being the last and greatest of all Outward and Temporall Afflictions to which a good Christian is subject in this World Our Saviour calleth all these Miseries and Afflictions by the name of the Cross alluding therein to the manner and kind of his own Death which he was to Suffer upon the Cross and withall to imply thereby the conformity and fellowship of the Faithfull with Christ in his Sufferings To take up the Cross Signifyes not onely to undergo or suffer Afflictions but willingly to submit and yield himself to the bearing and suffering of them It is an allusion to the custom of those Malefactors who were crucified or put to the Death of the Crosse Their manner was first to take that woodden Crosse and bear it on their Shoulders to the place of Execution and then to be hanged upon it and nailed to it alive Thus our Saviour himself did take up and bear his own Crosse some part of the way to the place where he was to Suffer and when through weaknesse he could carry it no further they compelled Simon of Cyrene to bear it after him and for him Luke 23. 26. Now when our Saviour saith not The Cross but his Cross This is to note out those particular Troubles and Afflictions which the Lord doth peculiarly allott or appoint unto every good Christian to Suffer Doctr. 1 Doctr. 1. By comparing this Duty of taking up our Crosse with the former denying of our selves and by considering the order in which our Saviour requireth them viz. That we first deny our selves and then take up our Crosse Hence we are taught That the denyall of our selves that is the renouncing and forsaking of our own Nature and the corruption of it is required as a necessary help and means to further us in the bearing of the Cross and Afflictions imposed on Us of God without which we can never take up our Cross that is willingly contentedly or patiently submit our selves to the bearing of Troubles Therefore our Saviour first requires the denyall of our selves and then the taking up of our Cross to shew That this latter cannot be done till the former be first practised that is a necessary preparative making way to this Luke 14. 26. If any come to me and hate not his own Life he cannot be my Disciple that is if he do not first learn to renounce and utterly reject himself yea to hate his own Person and Life in some sort c. And then he addeth ver 27. And whosoever doth not bear his Cross c. Therefore he must first hate himself before he can be fit to bear his Crosse Reason Reason Our Nature of it self doth abhorr and shun the Cross and suffering of Afflictions as we heard before in Peter who was so loth to hear of his own and of Christ's Sufferings that he would have disswaded our Saviour from Suffering Death Ergo we must first renounce our own Nature and especially the corruption of it before we can be fit to Suffer the Cross Christ himself as Man did abhorr Death as an enemy to Nature and therefore was fain to deny and renounce his Naturall humane Will though not sinfull that he might submit himself to the Will of his heavenly Father in Suffering for us How much more have we need to deny our corrupt Nature and Will c. before we can be fit to Suffer the Cross imposed on Us of God Use 1 Use 1. See one main cause that many are so unfit and unable to bear Crosses and Troubles of this Life It is because they never yet learned truly to deny or forsake themselves that is utterly to contemn reject and despise their own Nature and the corruption of it and to fit themselves against it to mortify the same They have not learned yet to renounce their own Naturall Reason Will and Affections and to captivate them to the Will of God nor to despise their own Bodies and Life in comparison of being obedient and subject to the Will of God Hence is it That in Sickness and other Troubles they are so unwilling to undergo them and so impatient and discontented so apt to repine and murmur against God's Hand c. It cannot be otherwise till thou hast denyed thy self c. Vse 2 Vse 2. See the great necessity of practising the former Duty of denying our selves For seeing all Christians must be exercised with the Cross yea with many and great Troubles as we shall hear afterward and seeing we cannot be fit to take up our Cross that is willingly
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â—8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
of externall Justice Temperance Prudence Fortitude Chastity c. as Socrates Cato Aristides Fabricius c. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law c. Use Use For admonition to all Christians and Professors of Religion to take heed of resting in this that they have some good qualities or vertues in them which are amiable or praise-worthy in themselves before God and men but above all to labour for the true Sanctifying Grace of Gods Spirit and for the power of Religion and godliness without which all their Morall or civill vertues though never so good in themselves shall do them no good at all Though thou hast never so many good civill vertues or amiable qualities c. yet if thy heart be not yet truely changed and purged by Faith in Christ thy person is odious to God and all the good things and vertues in thee though in themselves they be good and amiable and such as God commandeth and alloweth for the matter of them yet as they come from thee being out of Christ they are no way pleasing but abominable to God Therefore first cleanse the Fountain and make the Tree good that the fruit may be truely good c. Observ 2 Observ 2. We may bear a kind of love to the persons of natural and unregenerate men void of true Sanctifying Grace though not simply as they are void of Grace yet in respect of those common gifts and good things which we see to be in them as in regard of the good parts or gifts of nature which God hath bestowed on them as sharpness of Wit Memory Strength or Comeliness of body c. or in regard of their Learning or knowledg in Arts and Tongues or in regard of those Moral or Civill vertues which are in them c. In these respects and for these good things or common gifts of God in them we may love and affect them though not with that speciall and singular love which we owe to the Saints of God yet with an inferiour and common kind of love in respect of the common gifts and graces of God which are in them Reason Reas We ought to love and esteem well of the gifts of God wheresoever we find and take notice of them and therefore even in natural and unregenerate persons See Jam. 1. 17. and in respect of these gifts and good things in them which come from God we may be affected with a kind of love to them and shew the same by tokens and testimonies thereof as our Saviour did to this young man by looking amiably upon him Gal. 6. 10. Let us do good unto all c. Now doing of good is a fruit of love therefore we are to shew a kind of love to all men even to such as are but natural men c. 1 Pet. 2. 17. Honour or esteem all men This cannot be without love in respect of the good things that are in them Samuel shewed much love to Saul though a wicked man by praying for him and mourning for him when for his sin of disobedience he was rejected of God from being King of Israel 1 Sam. 15. 1. It grieved Samuel and he cryed to the Lord all night And though the Lord do blame Samuel for mourning for him chap. 16. ver 1. yet not simply for mourning but for mourning so much and so long for him Caution Caution We are so to shew love to natural and unregenerate men for the good things in them that withall we be carefull not to shew any love or liking to their sins and corruptions or to countenance them therein Distinguish between their persons and the good things in them and between their sins and corruptions Observ 3 Observ 3. If our Saviour Christ loved this young man for his Religious care and forwardness to keep the Commandements of God from his youth and though it were but an external obedience as appeareth by comparing these words with the former then on the contrary he cannot but hate and abhor such as are careless negligent and unconscionable this way He cannot but hate such as are profane and wicked from their youth c. When any begin betimes to obey Gods Commandements even in their youth this procureth the love of Christ towards them c. As on the contrary profaneness and disobedience to Gods Commandements in young men and Children is odious unto Christ causing him to hate and abhor such Use 1 Use 1. Terrour to such as are profane and wicked even from their youth and childhood like those Psal 58. 3. living in gross sins of disobedience against God's Commandements Such are odious to Christ Jesus and he will shew his hatred by taking vengeance on them if they repent not See 2 King 2. 24. Vse 2 Use 2. Parents to train up their Children in the fear of God c. Now followeth the answer of our Saviour to the young mans former reply ver 20. which answer consisteth of two parts 1. An admonition of him touching the defect or imperfection of his obedience to the Commandments One thing thou lackest 2. A Precept or Injunction in which he enjoyneth him certain duties to be practised for further tryal of his obedience and the better to discover to him the great defectiveness of it The first duty is to parâ— with all he had upon Christ's command for relief of the poor Go sell all thou hast 2. To come and follow Christ 3. To take up the Cross One thing thou lackest This is spoken in way of answer to those words of the young man to Christ Matth. 19. 20. What lack I yet To this our Saviour now answers directly telling him that he was defective and came short in one point of obedience to the Commandements which he supposed himself to have kept hitherto Quest 1 Quest 1. What was this one thing wherein he failed Answ Answ The true denyal of himself in renouncing and forsaking the sin of covetousness and inordinate love of wordly wealth This seems to be that which our Saviour chiefly aime that in telling him that One thing he came short in And this may appear 1. By the means used by our Saviour to convince him of his sin of covetousness and to discover it to him in that he enjoyneth him to go sell all he had c. 2. By the event of the matter in that he went away sad at that saying ver 22. Quest 2 Quest 2. But was there nothing else besides this one thing in which he failed Answ Answ Yes many other things but our Saviour mentioneth one especially because it was the chief and principal in which he failed and the cause of his other failings Observ General Observation Because the young man erred of ignorance in saying that he had kept the Commandements and seemed tractable and desirous to be further instructed therefore our Saviour doth not answer him roughly or deal with him by sharp reproof as he
after a sort viz. in their causes See Mr. Perk Treatise of Witchcraft pag. 617. And thus not only the Devil but men ordinarily may and do know and foretell some things which are to come viz. such things as are already present in their causes Thus Astronomers do foretel the Eclipses of the Sun and Moon and thus our Saviour sayes of the Phariseâ—s Matth. 16. that by the face of the Sky they could foretell what Weather would be c. Of the second The Divine power of Christ This he shewed here 1. In making choyce of a young Asse or Colt to ride upon which never had been rid upon before He sends his Disciples for a Colt for him to ride on upon which never any man had sate before and upon the same he did afterwards ride into Hierusalem as appeareth Verse 7. He sate upon him Now by this he shewed his Divine Power which he had over all the Creatures even over the brutish and unreasonable Creatures to rule and over-rule them and to make them serviceable to his Will and that miraculously and contrary to the ordinary course of Nature for so was this that a young untamed Colt which had never been ridden upon before should now suddenly become fit for him to ride upon c. The like Divine power over the Creatures in causing them to be subject and serviceable to him against the course of Nature our Saviour manifested at other times as when he did walk upon the waters causing them to bear up his body contrary to nature c. So when he suddenly and miraculously turned water into Wine at the Marriage-Feast Joh. 2. 2. He shewed his Divine Power in causing the owner of the Asse and Colt to let them go But of this afterward Verse 6. Thus we see these two Divine Properties of the Godhead amongst other which were in Christ being on Earth viz. his Divine Knowledg and Power c. Now as these were in him being on Earth in state of humiliation so much more now he is exalted to the right hand of God in Heaven Now he doth much more clearly manifest the same General Use To strengthen our faith in the Person of Christ assuring us that he was and is true God as well as Man in one Person and consequently that he is a most Powerful and All-sufficient Saviour Heb. 7. 25. He is able to save them to the uttermost which come unto God by him c. But of this often before More Particular Uses from the particular Properties of the Divine Nature in Christ mentioned before Vse 1 Use 1. In that Christ Jesus our Lord and Saviour whom we serve and by whom we hope to be saved is such a Person as doth know all things even things done in his absence and in places far remote and distant from him I mean from his humane Nature which is now in Heaven only yea he knoweth what is done in all places though never so private or secret This must teach us to look to our selves and to our carriage in all places wheresoever we live or become that we walk holily uprightly and conscionably in all our wayes watching over our thoughts words and actions at all times and in all places though never so secret knowing and remembring still that we are in the sight and presence of Christ Jesus the Son of God who seeth all our wayes and what our carriage is in all places in publike and in private at home and abroad in our beds at our tables c. Psal 139. 7. Whither shall I go from thy Spirit c. and Heb. 4. 13. All things are naked and opened unto the eyes of him with whom we have to do Vse 2 Vse 2. To comfort us in all afflictions and miseries which we suffer at any time or in any place where we live In that Christ Jesus the Son of God seeth and taketh notice of all we suffer of all our troubles c. Though we suffer in private and so as men take no notice yet Christ the Son of God doth and is ready to help comfort and deliver us c. Use 3 Vse 3. Seeing Christ Jesus our Saviour had this Divine Property being on earth and hath still to foreknow things to come and that of himself and by his own Divine Spirit yea most certainly and infallibly to know and foretell such things as are to come this seemeth to strengthen our faith touching the truth and certainty of those Prophecyes which are revealed in the New Testament in the Writings of the Apostles and Evangelists and are yet unfullfilled to assure us that they shall all be fullfilled in due time For example the Prophecy of the Calling of the Jews of the destruction of Antichrist of the general Resurrection and last Judgment and of the Life to come c. These things are foretold in the Writings of the Apostles who received them by revelation from Christ the Son of God and he being God as well as Man had a Divine and Infallible knowledg of things to come yea of all things to come and therefore of these which are thus foretold in Scripture which must cause us undoubtedly to believe the same as if we saw them already fullfilled Vse 4 Use 4. From the second Property of the Godhead or Divine Nature in Christ which is his divine power in that he hath absolute power over all Creatures even over the sensless and unreasonable creatures to rule and make them subject to his Will and that contrary to the course of Nature This serveth partly for the terrour of wicked men being enemies of Christ and of his Church And partly for comfort to the godly c. 1. For terrour of wicked men c. In that Christ Jesus having such absolute power over the creatures both can and will employ them as Instruments of his wrath against his enemies c. 2. For comfort to the godly assuring them That he having such power over the Creatures will cause them all to work and conspire together for the good and comfort of his Saints yea contrary to their nature Rom. 8. 28. Mark 11. 4 5 6 7. And they went their way and found the Colt tyed c. Sept. 20. 1629. IN the three first Verses of this Chapter we heard of Christ's preparation to his riding into Jerusalem in sending forth two of his Disciples to a Village over against them to fetch from thence a young Colt never ridden upon before c. together with the particular charge and Instructions which he gave them at the time of sending them forth Now followeth the obedience of the two Disciples to Christ's charge and commandment given them Their obedience consisteth in a threefold action performed by them 1. In going to the place whither he appointed them ver 4. They went their way Where also is mentioâ—ed the event or consequent which followed That they found the Colt tyed by the dore without c. 2. In loosing the Colt which
dwelt Lazarus whom our Saviour so much loved and whom he had a little before raised from death here also dwelt Mary and Martha the two Sisters of Lazarus Joh. 11. 1. Now these being of our Saviour's most familiar acquaintance he used often to resort unto them See Luke 10. 38. Joh. 12. 1. and it is most likely that he now lodged at their house all night Quest Quest Why did our Saviour now depart out of Hierusalem and go with his Disciples into Bethany to lodg there Answ Answ 1. To avoid the malice of his enemies which sought his life Luke 19. 47. lest by staying all night in the City he should give them occasion or opportunity to practise any thing against him before the due time appointed for his death and sufferings which was now at hand 2. That after his publick pains in the day-time he might now at night rest and refresh himself in that private place with his familiar friends and with his 12 Disciples And this was his usual manner after his publick employments in the day-time to retire or withdraw himself at night to some private place to rest and refresh himself So afterward Ver. 19. And Luke 21. 37. In the day-time he was teaching in the Temple and at night he went out and abode in the Mount of Olives See Luke 22. 39. 3. That in this private place he might be more free to give himself to private prayer either alone or with his Disciples as his manner was at such times Luke 6. 12. In those dayes he went out into a Mountain to pray and continued all right in prayer to God 4. To avoid all shew of Popularity c. Observ 1 Observ 1. We ought not willingly to expose our selves or our own lives to the malice of wicked men which seek to do us hurt or mischief but carefully and wisely to shun their malice and to prevent all occasions of provoking their fury against us Our Saviour here would not lodg all night in Hierusalem lest he should give occasion to his enemies to seek his life in the night-time which they durst not do in the day-time for fear of the common people I say lest they should seek his life before the due time c. So at other times he carefully avoided their malice when they sought to do him mischief Matth. 10. 17. our Saviour bids us beware of men that is of the rage and malice of wicked men seeking our hurt and destruction And Rom. 12. 19. the Apostle bids us give place unto wrath that is to avoid occasions of provoking the wrath and fury of wicked men against us c. Observ 2 Observ 2. The pains and diligence of our Saviour in his Ministerial Office and Calling in that he spent the whole day-time usually even till Evening or Night came in teaching the people and in working Miracles c. and did not retire or rest himself till Night came This must stir up us every one to take pains and to use all diligence in the duties of our Callings this being God's Ordinance at the beginning that in the sweat of our face c. Gen. 3. and that he which labours not should not eat 2 Thess 3. especially this should stir up Ministers of the Word to diligence in execution of their Office and Functioâ— after the example of our Blessed Saviour Observ 3 Observ 3. The truth of Christ's humane Nature in that his Body was subject to weariness and had need of rest and refreshing after labour c. See Joh. 4. 6. Being weary with travelling he sate down on the Well of Jacob c. Observ 4 Observ 4. Lastly That it is lawful and fit for us to rest and refresh our selves after the labours of our Callings c. As our Saviour did thus so he alloweth us to do the like And if he had need of such refreshing much more we in some respect Therefore also his Disciples as well as he did now withdraw themselves to be private in Bethany and there to rest themselves when Night was come See before Chap. 6. 31. Mark 11. 12 13 14. And on the morrow when they were come from Bethany c. Nov. 15. 1629. THese three Verses contain the second part of this Chapter in which the Evangelist Recordeth the History of our Saviour's cursing the barren Fig-tree which bare onely leaves and no fruit Where consider these particulars 1. The time when this was done viz. on the morrow or next day after his triumphant riding into Jerusalem mentioned before 2. The place where implyed in these words When they were come from Bethany that is by the way as he and his Disciples were going back from Bethany to Jerusalem Matth. 21. 18. As he entred into the City And ver 19. of the same Chapter it is said the Fig-tree was in the way as he went 3. The occasions of his cursing the Fig-tree which were three 1. His returning back from Bethany to Jerusalem 2. His being hungry and so desirous to eat of the fruit of the tree 3. His taking notice of the tree afar off having leaves upon it 4. The motive or cause moving him to curse it because comming to it and seeking fruit he found nothing on it but leaves where also is mentioned the cause why it had no fruit The time of Figs being not yet come 5. The malediction or curse it self which he denounced against it No man eat fruit of thee hereafter c. 6. The persons present as witnesses who heard him denounce the curse His Disciples Touching the time and place I will not insist but come to the occasions of our Saviour's cursing the Figg-Tree The first whereof was his returning back with his Disciples at this time from Bethany where he lodged the night before and his comming to Jerusalem again Quest Quest. Wherefore did he now return back to Jerusalem again Answ Answ That it being the chief City and so publick a place he might there take occasion to do more good both by his Doctrine as also by some Miracles as is probable which usually or for the most part were joyned with his publick Doctrine Luke 19. 47. He taught daily in the Temple at Jerusalem Observ Observ The diligence and constancy of our Saviour in his Ministerial Office of Preaching and Teaching the people and in working Miracles for confirmation of his Doctrine in that although he had the night before withdrawn himself with his Disciples from Jerusalem to Bethany there to rest and refresh himself after his former dayes labour yet now in the morning of the next day he returneth back to Jerusalem again there to be imployed again in his labour of teaching the people c. So he omitted no opportunity of time or place to do good by his Ministry c. Herein all Pastors and Ministers ought to imitate our Saviour in this pains diligence and constancy in execution of his Ministerial Office and Function But of this often before The nearer
But know this that as a great Fall should not keep a man from rising again and as a dangerous Disease doth not keep a man from seeking to the Physitian so thy great sins should not hinder thee from coming to God by Repentance they should rather cause thee to make more haste unto God that he may pardon them There is a multitude of mercies with him for the pardoning of great Iniquities See Isa 1. 18. Though your sins be as Crimson and Scarlet c. David's Adultery and Murder were foul sins yet they kept him not from Repentance the Jews Sin in crucifying Christ was most heinous yet even they are called to Repentance Act. 2. A second hinderance is The profit and pleasure of sin Some sins bring in profit as Usury Oppression Covetousness false Dealing c. Other sins are sweet and pleasant to Man's corrupt Nature And thus by the profit and pleasure of sin men are allured to continue in their sins For removal of this hinderance of Repentance Consider 1. What shall it profit a man to gain the whole World and to lose his own Soul Mat. 16. 20. Besides all that is gained by sin hath God's Curse following it 2. Touching the Pleasures of sin Know this that howsoever it be sweet in the committing yet afterward it will be most bitter to us Prov. 20. 17. Bread of deceit is sweet but Gravel in his mouth afterward c. The pleasure of sin is short but the pain and torment which it will cause to thee is endless Delectat in momentum cruciat in aeternum Look at the End not at the Beginning of all sin A third hinderance is The difficulty of Repentance It is painful and tedious to the Flesh to humble and afflict our selves for our sins to have the heart broken with godly sorrow c. This painfulness of Repentance so discourageth some that they are loath to set about the practise of it But for this know 1. That the great benefits that come of it as inward Joy Comfort Peace of Conscience c. these do abundantly make amends for all our pains taken The dressing and searching of a Wound or festred Sore is painful yet we endure it in hope of future ease and soundness of Body So must we in the matter of our Souls 2. Some sins are as painful or more painful to commit than Repentance is to practise 3. Heaven is worth all our pains The fourth and last Impediment of Repentance is The vain hope of longer life Men think they shal have time enough hereafter to repent If they can have but an hour on their Death-bed it is enough c. But deceive not thy self For 1. Though thou live longer yet art thou not sure thou shalt have grace to repent when death shall come God must work it in thee thou canst not turn to him of thy self without his Grace inabling thee 2. Though true Repentance is never too late yet late Repentance is but seldome true and unfeigned The Repentance which many make shew of on their death-beds comes oftentimes rather from fear of Hell and of God's Judgments than from true hatred of sin and so it is to be feared that it dyes with the party Therefore beware of putting off Repentance in hope of longer life Hebr. 3. To day if ye will hear his Voyce harden not your hearts c. God hath not promised thee To Morrow Qui promisit poenitenti veniam non promisit dilationi crastinum diem Ambros Mark 1. 15. And believe the Gospel Octob. 25. 1618. HAving spoken of the first part of our Saviour Christ's Exhortation in which he stirreth up to Repentance Now we come to the second part in which he exhorteth to the practise of Faith in these words Believe ye the Gospel In the words we have two things 1. The Act of Believing 2. The Object or matter to be believed The Gospel Touching the meaning of the words it is needful to shew briefly 1. What is meant here by the Gospel 2. What it is to believe the Gospel By The Gospel understand The glad Tidings of Reconciliation with God and of Salvation by Christ or the Doctrine of free Grace and Salvation by Christ 2 Cor. 5. 19. it is called The Word of Reconciliation and Ephes 1. 13. The Gospel of Salvation Now to Believe the Gospel is not onely in general to be perswaded of the Truth of all things in the Gospel but particularly to apply to our selves the Doctrine of the Gospel and the Promises of Salvation by Christ contained in it Therefore in the Greek it is Believe in the Gospel which phrase of speech doth imply a particular applying of the Promises of the Gospel to our selves and a relying upon them This is the sense of the words In handling them I will first speak of Faith in general and then of the Object of it as it is here mentioned namely The Gospel Touching the first which is Faith it self Sundry Points are to be spoken of it 1. What Faith is 2. The Degrees of it 3. The necessity of this grace for a Christian 4. The special marks whereby to discern it 5. The means to get and encrease it 6. The lets and hinderances which keep men from it are to be removed Quest First of the first Point What is Faith Answ Answ True justifying Faith for of that we speak here and of that our Saviour Christ speaketh in this place is a Grace wrought in us by the Spirit of God whereby we apprehend and apply Christ and all his benefits to our selves Joh. 1. 12. To receive Christ and to believe in him are put for the same and Gal. 3. 14. We receive the promise of the Spirit by Faith More particularly in true Faith there are three things which are as the parts of it The first is Knowledge of Christ as he is revealed in the Gospel The second is Assent of the mind unto the truth and certainty of those things which are known of Christ The third is a particular applying of those things to our selves when we rest perswaded that the Promise of Salvation made in Christ belongs to us in particular and in this particular Application of Christ stands the very life of Faith Thus Paul did particularly apply Christ to himself Gal. 2. 20. I live by Faith in the Son of God who hath loved me and given himself for me So Thomas Joh. 20. 28. My Lord and my God Here then observe against the Papists that true Faith is not onely a general belief of the truth of God's Word but a particular applying of Christ or of the Promise of Salvation by Christ And this is proved by these Reasons Reas 1 1. In the 6. Chapter of John Verse 54. Believing in Christ is called Eating of his Flesh and Drinking of his Blood So Austin Crede manducâsti And the Rhemists are forced to confess it on the 32. ver of that Chapter Now this comparison shews the Nature of
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is