In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
exercise their Faith in depending on his Fatherly Providence in their wants 3. To wean their hearts from love of Earthly things and to stir up in them the greater love and desire of Spiritual and heavenly Riches Object Obâ—ect Psal 37. 25. David saith he never saw the Righteous forsaken nor their Seed begging Bread Answ Answ He doth not say he never saw them in want or in a poor estate but he never saw them forsaken of God nor their Children forced to beg bread that is he saw them not in extream want or necessity utterly destitute of all means of life but they had still a sufficiency Vse 1 Use 1. Comfort to good Christians being Called to live in a poor and mean Estate destitute of that plenty of outward blessings of this life which some others enjoy yet no cause for them to be discouraged with their wants or poverty seeing it is no new or strange thing for the best Christians to be thus tryed and exercised Besides that the Lord doth so exercise them for their good to teach them by Faith to depend on his Providence and to withdraw their hearts from love of earthly things and to raise their affections unto the things that are above Let them also know That God will not forsake them in their wants but provide for them as Christ did for his Apostles Use 2 Use 2. Prepare and arm our selves now in our plenty and prosperity for a time of want if the Lord shall call us to it as he may we know not how soon We are not priviledged from it above other good Christians If Christ himself and his Apostles were tryed with poverty and want and we profess to be their followers Let us also prepare for this kind of tryall if the Lord should please to send it us Now the only way to arm our selves to bear this tryal is to get faith in Gods providence to depend on him in midst of the greatest want Habbak 2. 4. The just shall live by his faith He shall live by it not only the spiritual life of grace but even his temporal life after a sort shall be sustained by it not only in time of plenty and prosperity but especially in time of want and necessity when outward helps and means of life do most fail him Labour then for this faith and for daily increase of it by which thou mayst be able to cast thy care upon God in time of want if he call thee to it and by which thou mayst be able to trust him without a pawn as Luther sayes that is rest upon his bare Word and Promise for provision of necessaries for thee even then when thou art destitute of outward means and maintenance for this life Now follow one or two particular Observations out of the words Observ 1 Observ 1. In that our Saviour sending forth the Apostles to preach would not have them take care or trouble themselves about providing necessaries for their journey lest this should hinder them in their Ministery and Ambassage we may hence gather That it is not fit for Ministers of the Word to be cumbred and troubled with the affairs of this life as with worldly cares or businesses 2 Tim. 2. 4. No man that warreth intangleth himself with the affairs of this life c. He speaketh there of the spiritual warfare which Ministers of the Word are called unto Reason Reason This intangling themselves with the World and worldly affairs is a means to distract their Minds and to hinder them in the serious study and meditation of the Word of God and in the duties of their Ministery unto which they should wholly consecrate themselves according to that Precept of Paul to Timothy 1 Tim. 4. 13. Give attendance to reading to exhortation to doctrine And Verse 15. Meditate upon these things give thy self wholly to them c. Ministers are to labour in the Word and Doctrine 1 Tim. 5. 17. therefore not to labour and toyl in following the world for then this labour must needs hinder the other Quest Quest May not Ministers of the Word meddle at all with matters of the World and of this life Answ Answ Yes they may use the world as well as other Christians for their present necessity in this life and they may and ought to take care to maintain themselves and such as depend on them for that speech of the Apostle is general 1 Tim. 5. 8. If any provide not for his own and specially for those of his own house he hath denyed the faith c. But a Minister is not to intangle his Mind with immoderate cares about matters of this life so as to hinder himself in the diligent reading and meditation of the Word of God and in the study of other learning and knowledg necessary for him in his Ministery neither is he so to give himself to following of the world as others do whose Profession and Trade of life is to deal in matters of the World He must not ordinarily spend his time in caring about earthly matters or in worldly businesses and dealings either for the providing of Maintenance for himself and his family or otherwise much less is he to drown himself in the world and in worldly profits or pleasures and to give himself over to these Object Object The Apostles used bodily labour about earthly matters as Paul Act. 18. 3. and other of the Apostles laboured in fishing Joh. 21. Answ Answ The case was extraordinary For 1. They had the extraordinary immediate assistance of the Spirit by which they were inabled at all times to preach without the help of learning and study and therefore their manuall labour was no hinderance to them in their Ministery It is not so with ordinary Ministers of the Church in these times 2. Paul did it to prevent scandal partly that the false Apostles might have no colour for their accusing him of covetousness and partly lest some should be hindred from imbracing the Gospel because of the charge of allowing maintenance to the Preachers of it See 2 Cor. 11. 12. 1 Cor. 9. 12. 18. Observ 2 Observ 2. In that our Saviour sent forth the Twelve without any provision for their Journey that so they might receive maintenance from those to whom they preached hence we learn That it is the Ordinance of God that Ministers of the Gospel should receive a sufficient maintenance from the people whom they are called to teach and this maintenance is due to them for their pains and labour in the Ministery 1 Cor. 9. 14. The Lord hath ordained that they which preach the Gospel should live of the Gospel And this Point the Apostle prosecuteth at large in that Chapter proving it by sundry strong Reasons So Gal. 6. 6. Let him that is instructed in the Word make him that hath instructed him partaker in all good things And the equity of this doth appear by that which we have before shewed namely That the Lord would not have
So was it here Yet with this difference That whereas ordinarily the Fruit of Trees and of Living Creatures doth grow to bigger quantity in long tract of time these Loaves and Fishes were suddenly multiplyed and made to grow by the Power of Christ Further let us here note That it is most probable that this multiplication and growth of the Loaves and Fishes was not onely in Christ's own hands but also in the hands of the Disciples and of the Multitude that so the Miracle might be the more sensible and apparent unto them all Quest 2 Quest 2. How appears it that the Loaves and Fishes were thus multiplyed in quantity Answ Answ 1. Because the whole Multitude did eat and were fully satisfied 2. Because so many Baskets of Fragments were afterward taken up Quest 3 Quest 3. Why did not our Saviour quench their hunger and take it away without Meat or else give extraordinary Vertue to the small quantity which they had to satisfie them all Answ Answ He could have done so but he rather multiplyed the Loaves and Fishes that so the Miracle might be the more sensible and apparent Observ 1 Observ 1. Here we see an evidence of Christ's Divine Nature and God-head in that he was able to multiply the Loaves and Fishes miraculously without means by creating and adding a new quantity and substance unto them and that suddenly in the time of breaking and distributing them As it is proper to God onely to create all Creatures at first so also to multiply them being created as we may see Gen. 1. where it appears that he gave Vertue to all living Creatures to increase and multiply And if none but God can cause all living Creatures to multiply ordinarily and by ordinary and naturall means much lesse can any but God multiply dead and insensible Creatures such as these Loaves and dead Fishes were without any means This therefore is a manifest proof of Christ's God-head But of this we have spoken often before in handling other of his Miracles Object Object 2 King 4. The Prophet Elisha did cause the Widdow's Pot of Oyl to multiply extraordinarily insomuch that it filled many other Vessels And he also fed a hundred Men with twenty Barley Loaves and some ears of Corn. Answ Answ He did not work these Miracles by his own Power but it was the Divine Power of God which wrought them The Prophet was onely an Instrument employed of God therein But our Saviour multiplyed the Loaves and Fishes by his own Power c. Observ 2 Observ 2. Further observe here That Christ Jesus as He is God hath Power extraordinarily and miraculously to multiply the smallest store of Provision and outward means which we have to maintain and preserve our Bodily Life Though we have never so little means of maintenance as Food Rayment and other necessaries for the sustaining of us yet Christ by his Divine Power is able to multiply them extraordinarily and miraculously if he see cause So here and Mark 8. he multiplyed seven Loaves and a few small Fishes so as they became sufficient to feed four thousand Men. The like examples of God's extraordinary Power we read of 1 King 17. in multiplying the small quantity of Oyl which the widdow of Sarepta had in a Cruse and of the Meal which she had in a Barrel and 2 King 4. in multiplying the other widdows Pot of Oyl and in multiplying the twenty barley Loaves with which Elisha fed a hundred Men. Vse 1 Use 1. Comfort to the poorest Christians who have never so small means of Provision for this Life as Food Rayment c. yet let them by Faith rest on the Power and Providence of Christ He that multiplyed the five Loaves c. is able still to multiply their store though never so small and he will do it even miraculously if he see cause rather than they shall want a sufficiency His Arm is not shortned therefore rest on him by Faith though the means thou hast be never so small yea though no means for the present c. Christ is Lord of all Creatures and far above all Means able to create them and to multiply them extraordinarily Though we are not now to look for miraculous provision of means yet this Power of Christ must be the proper stay of our Faith in the want of ordinary means when we cannot of our selves provide them Use 2 Vse 2. If Christ have Power extraordinarily to multiply the means which we have for maintenance of our Life then also he is able to give a blessing to the means which we have that they may have vertue and strength to do us good and to nourish and sustain our Life It is the same Divine Power of Christ which is able to do both these and therefore as in want of means we are to rest on his Power for the multiplying of the small store we have so when we have the means in more plenty we are yet to seek unto him and to wait on the same Power of his to give a blessing to the means we have c. Mark 6. 41 42 43 44. And they took up twelve Baskets full of the Fragments and of the Fishes And they Nov. 11. 1621. that did eat of the Loaves were about five thousand men c. IN these Verses the Evangelist layeth down two things chiefly 1. Our Saviour's working the Miracle of the Loaves and Fishes Ver. 41 42 43. 2. The greatness of the Miracle Ver. 44. Touching the former two things are set down 1. Certain outward Actions performed by our Saviour Ver. 41. 2. The Events or Consequents of these Actions Ver. 42 43. Of the Actions of Christ we have heard before Now to speak of the Events which are two 1. That our Saviour having broken and distributed the Loaves and divided the two Fishes among them all They did all eat and were filled Ver. 42. 2. They took up twelve Baskets full of Fragments c. Ver. 43. They did eat and were filled This is spoken to shew 1. The truth and certainty of the Miracle for seeing all did eat and were satisfied this shews that there was no fraud or delusion at all used by our Saviour but that the Miracle was really and truly wrought because all the whole multitude were truly and really fed and had their hunger quenched 2. To shew the greatness of the Miracle in that so great a multitude were all fed with so little meat and not onely fed but satisfied fully c. If some had not been hungry and so had not eaten or in eating had not been satisfied the Miracle had not been so great c. Observ Observ In that this People following Christ to hear him were thus miraculously fed and satisfied with bodily Food by our Saviour Christ we may hence gather that such as do carefully and conscionably seek things spiritual and heavenly shall not want earthly things for maintenance of this life but the Lord will sufficiently provide for
to know and worship Him aright and with whom He had Covenanted to be their God to blesse them with Temporall and Spirituall Blessings of this Life and the Life to come Rom. 9. 4. To them did pertain the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Exod. 4. 22. Israel is my Son my first born Matth. 8. 12. Called children of the Kingdom that is Members of the Visible Church of God upon Earth First be filled that is Fed and satisfied with the benefits of the Messiah called afterward The Childrens Bread It is not meet fit or convenient or It is not good or lawful for so much seems to be implyed Sic Beza in Mat. 15. 26. Childrens Bread that is The benefits of the Messiah whether spiritual or temporal and particularly this benefit of his Doctrine and Miracles Bread is in Scripture put by the figure Syneshdoche for all Blessings of this Life as in the fourth Petition of the Lord's Prayer Give us this day our daily Bread but here we are to take it more largely for all benefits spiritual and temporal which Christ the Messiah came to bestow upon Mankind and because he came to bestow them first and peculiarly upon the Jews therefore they are here called The Childrens Bread And to cast it to Doggs For understanding of this know that this name of Dogg is in Scripture diversly used 1. Sometimes it is used to note out wicked and ungodly Persons resembling the nature and properties of Dogs by their sins So Matth. 6. 7. Give not that which is holy to Dogs that is to notorious and obstinate wicked Persons Phil. 3. 2. False Teachers are called Dogs So Isa 56. 10. Negligent and unconscionable Pastors are so called See Rev. 22. 15. 2. Sometimes it signifies any vile base or object Person of base condition and accompt 1 Sam. 17. 43. Goliah saidtto David Am I a Dog c. 2 Sam. 16. 9. Simei is called a dead Dog 3. Sometimes it is used to signify such profane People or Persons as live out of the true visible Church of God having no Communion with it as the Gentiles did in our Saviour's time So here it is to be taken to signify the profane Gentiles which lived out of the Church of God And they are fitly called Dogs by our Saviour Christ 1. Because they were accompred base and abject People before God and so also the Jews the People of God esteemed them calling them the Uncircumcision in way of reproach and contempt as may appear Eph. 2. 11. 2. Because they were also profane and wicked in the accompt of God and of His People 3. Because they were excluded from the fellowship of God's Church as Dogs use to be shut out of their Masters Houses So much of the sense of the words in this Verse Now to the Instructions And first I will gather some Points which arise generally from the whole Verse 1. General Observation In that our Saviour being earnestly sued unto by this Woman to help her Daughter out of this misery in which she was doth at first deny and refuse to hear and grant her request though he purposed at length to grant it we learn that the Lord doth not alwayes at first grant the Petitions which his Children ask of him in Prayer but delaieth for a time and seemeth not to hear or regard their Prayers but even to stop his ears against them though he purpose in due time to hear them Thus he dealt with David therefore Psal 69. 3. he saith he was weary of crying his throat was dried and his eyes failed while he waited for his God See Psal 22. 1 2. So the Church complaineth Lam. 3. 8. When I cry and shout he shutteth out my Prayer and Ver. 44. Thou hast covered thy self with a Cloud that our Prayer should not pass through So Paul besought the Lord thrice and yet was not heard in that which he desired 2 Cor. 12. 8. See Cant. 5. 6. Reasons why the Lord thus deferreth to hear 1. To try and exercise the Faith and Patience of his Servantâ— in depending and waiting on him for the good things they ask though it be long ere they receive and enjoy them 2. To stir up and quicken them to constancy and fervency in Prayer not fainting or growing cold though they be not presently or quickly heard Use 1 Use 1. Great comfort to such of God's Children as do not presently or forthwith feel and find the fruit effect and comfort of their Prayers in receiving the good things they have sued for yea though they have long sought unto him for some Blessing or Mercy or for removal of some evil and yet the Lord seemeth deaf to all their Supplications to shut out all their Prayers c. yet no cause is there to be discouraged much less to faint or give over their sute seeing the Lord usually thus dealeth with his dearest Servants deferring to grant their sutes for trial and exercise of their Faith and Patience and to quicken them to more earnestness and constancy in the Duty Therefore faint not but hold out in thy sutes to God waiting patiently on him for the accomplishment of all thy desires being assured that he will at length satisfy them so far as it shall be for thy good In the mean time learn not to prescribe the Lord any time when he shall hear thy Prayers He knoweth best the fittest time leave it therefore to him and be not over-hasty to have thy desires satisfied He that believeth will not make haste Isa 28. 16. but will stay and wait the Lord's time and leasure knowing that though he deferr a while yea a long time yet he will most certainly hear at length though not in giving the very thing thou desirest yet at least in giving that which is as good or better for thee Though he yet make shew as if he would never grant thy requests yet he hath a purpose undoubtedly to grant them in due time and perhaps very speedily this very day or the next c. He made shew to this Woman as if he would never grant her sute and yet we see he granted it by and by after upon her further importuning him Vse 2 Use 2. See what need of Faith we have and of long Patience to hold out and persevere in the duty of Prayer seeing the Lord useth so to defer and put off the sutes of his Children and that sometimes very long Heb. 10. 36. Ye have need of Patience So also of Faith to depend and rest on God for the accomplishment of our desires in Prayer else never shall we be able to persevere in Prayer Pray therefore and labour for these graces more and more Observ 2. In that our Saviour maketh so strange of this Woman's sute made to him in her Daughter's Affliction seeming as if he would not help and deliver her and yet had a purpose soon after
from the beginning Rev. 9. 11. called Abaddon and Apollyâ—n which signifieth a Destroyer much more true of the Devil This deadly malice he sheweth both against the Bodies and Souls of men seeking the utter destruction of both 1. He seeks to destroy and murder the bodies of men by temporal or bodily death so far as God doth permit and suffer him as here he did to this Child and to Job's Children and Servants Job 1. 2. He seeks also and that principally the eternal Destruction of mens Souls and Bodies together in Hell He seeks nothing so much to cast their bodies into the Fire or Water to burn or drown them as he doth to cast both their bodies and souls into the fire and pit of Hell there to be burned and drowned everlastingly And this he doth by his wicked and sinful suggestions and temptations labouring continually to entise men unto sin and so to bring them to eternal destruction 1 Pet. 5. 8. As a roaring Lion c. He is called The Tempter 1 Thes 3. 5. Use 1 Use 1. See what cause there is for us to be watchful at all times against this our deadly Enemy the Devil and against his Temptations walking circumspectly in all our wayes and carefully looking to our selves that we give him not the least advantage to tempt and draw us to sin and so to the destruction of our Soul and Bodies The more he seeketh to do this the more watchful must we be over our selves the more wary of giving him any advantage against us Ephes 4. 27. Give not place to the Devill that is Give him no advantage or occasion to draw us to sin by his Temptations which may be done many wayes as by yielding to the first motions of any sin arising in our hearts and not resisting them at first or by casting our selves upon the occasions of sin as evil Company Idleness c. or by negligence in good Duries or by loosnesse in our outward Carriage thereby discovering the inward Corruptions of our hearts and so laying our selves open to Satan our deadly Enemy All these take heed of and look to thy self in all thy wayes that thou give no advantage to the Tempter to tempt thee to sin and so to murder and devour thy Soul as he desireth and seeketh by all means and at all times and at all places He goeth about as a roaring Lion Therefore look to him and to thy self and all thy wayes especially to thy heart that thou keep it with all diligence as Solomon exhorteth in the Proverbs See thou be daily armed against him with Faith Prayer the Word of God c. If thou didst certainly know that thou hast an Enemy which did seek thy bodily life and did ly in wait secretly to murder thee How wary and fearful would it make thee to be where thou becomest how thou caâ—â—iest thy self thou wouldst carry some weapon about thee c. How much more cause hast thou to walk circumspectly at all times in all places seeing it is so certain that Satan the deadly Enemy of thy Soul and Body lyeth in wait continually to tempt thee to sin and so to devoure thy Soul in eternal destruction See 1 Pet. 5. 8. Use 2 Use 2. This should teach us not to hearken or yield to the faire or friendly perswasions of Satan whereby he eâ—tiseth us to sin under pretence of good Will as he did to our first Parents by suggesting to our minds the Profit Pleasure or Content which sin will bring to us For whatsoever he pretend the Truth is he doth intend nothing else but the devouring of our Souls He is a Liar and a Murderer from the beginning Therefore trust him not though he seem to speak never so faire to thy heart c. See in Ver. 23. of the first Chapter Use 3 Use 3. See what cause there is for us daily to commit our selvs and such as belong to us unto God's special Protection by Prayer that he may keep us from the power and malice of this our deadly Enemy which daily goeth about and laboureth to destroy and Murder our Souls and Bodies Observ 2 Observ 2. Though the Devil had often cast this Child into the Fire and Water desiring and seeking to destroy it yet it appears that he could never do it the Lord restraining his Power and preserving the Child from destruction Hence we learn that although the Devil's Power and Malice against Mankind be very great yet it is limited and restrained by the over-ruling Power of God so as he cannot do so much hurt as he desireth but so much only as the Lord suffereth him See before Chap. 5. ver 12. Vse 1 Use 1. To comfort the Godly against the malice and power of Satan c. See before the 12th Verse of Chap. 5. Vse 2 Use 2. This should also cause us to bless God for his Goodness and Mercy in curbing and restraining the Power and Malice of Satan that he cannot do us so much hurt and mischief as he would If he might have his Will he would not suffer us or ours to live an hour but would use some means to murder us and to destroy our Bodies he would devour our Souls c. How then are we bound to God for restraining his power See Chap. 1. 23. Now followeth the third part of the Answer of the Father unto Christ's Question or Demand viz. The renewing of his former sute unto Christ for his Son that he would shew mercy on him and help him out of that misery But if thou canst do anything c. Having further declared and laid open unto Christ the misery of his Child in that the Devil had so often cast him into the Fire and Water c. Now suddainly he breaketh off all further discourse touching that matter as being tedious and grievous to him to speak or think of and as one that was impatient of further delay and desirous to have his Son speedily healed if it might be he now takes occasion to renew his earnest Sute and Prayer unto Christ saying But if thou canst do any thing c. Now in that he speaketh thus doubtfully touching Christ's Power If thou canst c. this was out of the Weakness of Faith For although he was not quite destitute of Faith but had some Seed thereof sowen in his heart by which he did in some measure believe and had some perswasion of Christ's Power and Ability to help his Child for otherwise he would never have brought his Child to him nor made any sute at all to him to cast the Devil out of him yet notwithstanding it appeareth by these words as also by that which followeth Ver. 24. that this his Faith was as yet very weak and feeble being joyned with much doubting and wavering Quest Quest What was the Cause or Occasion of this Weakness of Faith and doubtfulness in him touching the Power of Christ Answ Answ There might be sundry occasions of it As
when she would have Christ to cast the Devil out of her Daughter prayeth him to have mercy upon her self And ver 25. She came and Worshipped saying Lord help me So David 2 Sam. 12. 22. Who can tell whether God will be gracious to me that the child may live Children are not onely near and dear to their Parents but a part of them as it were in that they do receive their natural life and beeing from them and therefore when any Parent doth see God's hand upon his child by any affliction as sickness pain c. he should acknowledge that God doth correct him in his child and accordingly should be affected with his child's affliction as his own the rather because the Lord may and doth oftentimes visit the sins of the Parents upon their Children as he threatneth in the second Commandment which moved the Widow of Zarephath 1 King 17. 18. presently to apprehend and acknowledge her own sins when God did smite her child with Death Mark 9. 23. Jesus said unto him If thou canst believe c. May 6. 1627. THE third part of the Conference between our Saviour Christ and the father of the Lunatick child viz. Our Saviour's Reply unto that Answer which the father of the child made unto his Question touching the time How long his child had been in that case as we heard in the two former verses The Answer of the father was That his son had been so from a child or from his infancy And withall in hiâ— Answer he took occasion as we have heard both to lay open further unto Christ the misery of his child â—â—d also to renew his earnest suit and prayer for the dispossessing and healing of him Now to that prayer or petition our Saviour here replyeth yielding and promising that his petition might and should be granted conditionally that he could believe and for confirmation hereof he takes occasion further to set out the Power and Vertue of Faith affirming that all things are possible unto him that believeth In the words two things are contained 1. The condition which our Saviour requireth of this man for the obtaining of his request and prayer for his son viz. That he should believe If thou canst believe 2. A further declaration of the Power and Efficacy of true Faith in that he saith All things are possible c. Of the first If thou canst believe That is by true Faith rest perswaded of my Power and willingnesse or readinesse to help thy son by working this Miracle upon him Here note That our Saviour doth not speak properly of justifying Faith or of Faith as it doth justify that is to say as it doth apprehend the main promise of the Gospel touching forgiveness of Sins and Salvation by Christ but of that Faith which is by Divines called the Faith of Miracles which is noâ—hing else but a belief of the Divine Power of God or of Christ for the effecting of some miraculous work And yet our Saviour doth not here exclude justifying Faith but include it rather especially in the words following forasmuch as it is one and the same Faith in general by which true Believers do apply the promise of remission of Sins and Salvation and by which they do believe the Power of God for the effecting of some miraculous work onely it is distinguished in regard of the object for the general object of Faith is the whole word of God and every Divine Truth revealed And there is no doubt but the father of this child did in some measure believe both though but weakly as yet Fides â—ustificans fides Miraculorum est eadem genere non specie Paraeus de Justif lib. 1. cap. 5. pag. 87. Quest Quest Why doth our Saviour speak thus conditionally or doubtfully If thou canst believe c. seeing he was not ignorant that he did already in some measure believe Answ Answ 1. To put him in mind of the weakness of his Faith and to stirr him up to labour and strive for more strength of Faith as we see he did presently hereupon ver 24. 2. Because in his prayer or petition he spake doubtfully of Christ's Power If thou canst do any thing c. thereby seeming to impure the matter unto some weakness in Christ if his child were not healed therefore our Saviour answers him with this conditional Speech touching his own Faith saying If thou canst believe thereby implying That the onely cause that could hinder the working of this Miracle upon the child was the weakness of his own Faith and not any unability or weakness in Christ himself Note further That when our Saviour saith If thou canst believe Here seemeth to be an Eclipsis or defect of something which is to be supplyed to make the sentence full q. d. If thou canst believe that which thou desirest shall be done for thee See Piscator in locum All things are possible c. The more to stirr up and strengthen the Faith of this father of the child our Saviour takes occasion to set out unto him the excellency and power of Faith Now these words are not so to be understood as if Faith did inable the Believer to do all things of himself or by his own power but that it is a means by which the Believer is inabled to procure or obtain all things to be done for him by the Power of God See Piscator and Marlorat in locum Neither is it to be understood of all things simply and absolutely but of all such things as are agreeable to God's revealed Will and do make for his Glory and for the good of the Believer All such things are possible to the Believer that is the Believer is able by Faith to procure or obtain them to be done for him by the Power of God Observ 1 Observ 1. When we want any blessing or benefit which we desire and are hindred and kept from enjoying it longer than we desired the fault is not in the Lord but in our selves either because we want Faith to believe God's Power and Goodness towards us or because we do not so earnestly pray and seek to him for such Blessings as we should or by reason of some other sin which remains unreformed in us and so doth hinder and keep us from enjoying such or such Blessings which we desire The father of this Lunatick-child seemeth in the former verse to lay the fault upon Christ himself imputing the matter to some weakness in him if his child should not be healed but our Saviour here plainly tells him that the fault was in himself even the weakness of his own Faith which therefore he useth means to stirr up and strengthen This shews where the fault is when we do at any time want any Blessing which we desire for our selves or those which belong to us as our Children Friends c. It iâ— not in God but in our selves Mark 6. 5 6. Our Saviour could do but few great workâ— at Nazareth
is shewed uâ—to such he taketh it as shewed unto himself Whosoever shall receive one of such children in my Name receiveth me And this is further amplified by a comparison from the lesse to the greater In that the love and respect which is shewed to humble persons is not only shewed to Christ but also to God the Father who sent him Whosoever shall receive me receiveth not me but him that sent me Whosoever shall receive That is perform any duty of love and good respect to such One duty of love viz. loving and respectful entertainment is put for all other duties of love and respect One of such children This is not to be understood properly of children in age although our Saviour would have them also to be lovingly and respectfully used as we have heard before and as he shewed by his own practise but of such persons as do resemble and are like unto little children in the grace of humility Verse 42. he saith on the contrary Whosoever shall offend oneof these little ones that believe in me c. Now little children cannot be said properly to believe in Christ by actual faith In my Name That is for my sake or for this cause and in this respect that he doth believe in me and is my disciple or doth belong to me as it is explained Verse 41. Receiveth me Sheweth the same love and respect unto me Observ 2 Observ 2. Christians ought not only to be truly humble in themselves but also to shew special love and respect unto such as do resemble young children in humility This our Saviour here teacheth us in that he did not only set a young child before his disciples as a pattern of humility to teach them to be as humble as children in themselves but also taketh occasion withall to perswade and move them to receive such humble Christians in his name that is to shew all love kindnesse and good respect to them for his sake affirming that in so doing they should shew love and respect to himself yea and to his heavenly Father that sent him This shews that he would have his Disciples and all other good Christians not only to be like unto children in themâ—elves by the grace of humility but also to love and esteem well of such as are like children in humility and to shew it by all fruits of love and good respect towards such Reas 1 Reason 1. God himself sheweth special love and respect to such as are truly humble Esay 66. 2. To him will I look that is of a poor and contrite spirit c. and Esay 57. 15. He professeth that he doth dwell not only in heaven but with him also that is of an humble and contrite spirit Reas 2 Reas 2. Christ Jesus our Saviour was not only truly humble in himself but did also shew special love and respect unto such as were humble when he lived on earth as we heard upon the former Verse Therefore we ought herein to follow his practise Reas 3 Reas 3. Humble Christians do in special manner resemble Christ Matth. 11. 29. Learn of me c. Therefore we ought to shew special love to such Use 1 Use 1. See how contrary the practise of the world is unto that which God requireth of us in his Word For whereas the Lord requireth of us to shew special love honour and respect to humble Christians it is so for the most part that in the world none are more hated despised and set at naught then such as are most humble and most like unto children in thiâ— grace of humility and in practise of it None more contemned and vilified by the profane and common sort than these who carry themselves most humbly and lowly even as little children in their behaviour See how contrary the practise of the world and of the common sort of men in the world is to the rule of Gods Word which therefore must teach us to beware how we make the example of the world that is of the profane or common sort in the world the rule of our practise either in this or in any other matter Rom. 12. 2. Be not conformed to this world c. Use 2 Use 2. Let us not think it enough to be humble in our selves like little children but withall see that we do shew special love and respect unto all humble Christians who do truly resemble children in humility and the more humble they shew themselve the more let us shew our love and respect towards them by all fruits and tokens of it by receiving and entertaining them lovingly and respectfully both into our company and into our houses as occasion is offered and by our readiness to help relieve and comfort such in their troubles and by doing them all the good we can Seeing they are so belovâ—d and respected of God himself and of Christ Jesus let them be also loved and respected and honoured by us and that in special manner let us esteem them as the â—ittest objects of our love and respect Whom should we so much love and honour as those whom God himself and Christ Jesus doth love and honour Whom but such as are most like unto Christ himself And who are thâ—se but humble Christians who are most like unto little children in this grace The rather le 〈…〉 love and honour such because they have so much need of our love and respect being as they are for most part so apt to be despised and trampled under feet in the world yea the more they are conâ—emned in the world the more ought we to love and honour them for the Lords sake c. Observ 2 Observ 2. That whatsoever duties of love and good respect we do perform toward good Christians being believers in Christ and truly humble the same doth Christ Jesus accept as done unto himself Whosoever shall receive one of such children receiveht me c. So Matth. 10. 40. He that receiveth you receiveth me c. And Matth. 25. 34 c. Come ye blessed of my father c. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink c. Verse 40. Verâ—ly I say â—nto you in as much as ye have done it to one of the least of these my brethren ye have done it unto Me. Reas 1 Reason 1. There is a most straight union between Christ and true believers They are one with him and he with them 1 Cor. 12. 12. As between husband and wife and as between the Vine and the Branches c. Joh. 15. 5. Reas 2 Reas 2. Christ going up into heaven did leave the Saints and faithful upon earth as Deputies or Substitutes in his room and place to the end that in them we might shew our love to him being absent Matth. 26. 11. Ye have the poor alwayes with you but me ye have not alwayes Understand it chiefly of the poor Saints and believers in Christ Use 1 Use 1. How should this perswade
May 3. 1629. Observ 2 Observ 2. THat Ambition or the inordinate desire of Worldly Honour and Dignity unfit for us is a sin very natural unto all men even to the Saints of God and if to them much more to others Now that it is natural to the Saints of God so far forth as they are carnal we may see in Christ's Disciples They were tainted with this sin as we see here in these sons of Zebedee and both in them and the rest of the Disciples at other times See before Chap. 9. 34. So Aaron and Miriam Numb 12. 2. they shewed their ambition in seeking to be equal in dignity with Moses Yea our first Parents c. Examples of it in wicked Absalom Haman the Pharisees Diotrephes 3 Ep. Joh. 9. verse That which the Apostle sayes of Diotrephes is true of us all by Nature who are all Diotrepheses The causes of this natural sin and corruption in us are these 1. Pride and high-mindedness c. 2. Self-love seeking our selves without respect to the good of others Vse Use See how needful for us every one to resist and strive against this corruption and sin in our selves seeing it is so natural and cleaveth so close even to the best c. The more natural this lust of ambition is to all the more must every one of us labour to resist it in our selves Hebr. 12. 1. we are bid to cast off or lay aside the sin that hangeth so fast on c. such a sin is this of ambition and desire of worldly honour and advancement above others Labour we then to shake off this sin Remedies against it 1. Resist and take away the causes of this sin as pride self-love which are also so natural and stick so close to every one of us c. On the contrary labour for true humility and self-denyal shewing this humility by preferring others before our selves and being more forward to give honour than to receive it Rom. 12. 10. In giving honour prefer one another See Psal 131. 2. Consider the danger of this sin of Ambition being an enemy and hinderance to faith yea such a sin as cannot stand with faith Joh. 5. 44. How can ye believe c. It is also the cause of other hurtful and dangerous sins as of wrath strife and envy Gal. 5. 26. Let us not be desirous of vain-glory provoking one another and envying one another Besides many other sins which are occasioned by this sin as covetousness unjustice fraud lying dissembling flattery c. For these are the common practises of such as are ambitious and seek to climb to high honour c. 3. Consider what our Saviour Christ saith Matth. 23. 12. Whosoever shall exalt himself shall be brought low and he that shall humble hemself shall be exalted 4. Consider the vanity of all worldly honour how unprofitable and uncertain c. 1 Joh. 2. 17. The world pâ—sseth away and the lust of it Examples in Haman Nebuchadnezzar and Herod Mark 10. 38 c. But Jesus said unto them Ye know not what ye ask c. May 10. 1629. NOw followeth our Saviour's answer to the Petition of the two Disciples together with further conference between them His answer is twofold 1. More brief and obscure ver 38. 2. More full and plain ver 39 40. Of the first His more brief and obscure answer consisteth of two parts 1. An Admonition or reproof of them for their ignorance shewed in preferring that suite to him in these words Ye know not what ye ask 2. A Question which he demands of them the better to convince them of their ignorance and rashness in making that suite unto him in these words Can ye drink of the Cup c. The Question is touching their partaking with him in his sufferings Whether they were able and fit to suffer the same or the like c Ye know not what ye ask These words are uttered by our Saviour in way of Admonition and Reproof of the two Disciples and their Mother for their fault and sin which they were guilty of in preferring such an unfit Petition to Christ as they did And by these words our Saviour doth discover to them the cause or ground of their offence viz. their ignorance folly and rashness in that they did not know or not duly consider either the nature and quality of Christ's Kingdom and Glory that it was wholly spiritual and heavenly and not earthly or temporal such as the Kingdoms of this World are neither did they know or consider duly their own estate and condition which they were called unto in this this World which was rather to be abased by suffering much affliction than to be advanced to worldly honour c. Therefore they asked they knew not what that which was unfit for them to desire and for him to grant And this he urgeth as one reason of his denying their suite Observ 1 Observ 1. The Duty of such as have charge of others Souls carefully to admonish and reprove those of their charge when they do offend and are faulty c. Observ 2 Observ 2. In that our Saviour here reproveth two of his best beloved Disciples c. Learn that such as have a calling to reprove sin in others must not herein spare their nearest or dearest friends c. See both these points before chap. 8. 32. Observ 3 Observ 3. Ignorance of the will of God in those things which we ought to know is one great and usual cause of errour and sin in practise The ignorance of these two Disciples touching the nature of Christ's Kingdome c. was the cause of their errour and sin committed in putting up this ambitious sute to Christ Matth. 22. 29. Our Saviour sayes to the Sadduces Ye do err not knowing the Scriptures c. Hence it is that where ignorance reigneth there usually other gross sins do reign Hos 4. 1 2. No knowledg of God in the Land Therefore by swearing and lying and killing c. they break out c. Ephes 4. 18. The Gentiles having their cogitations darkned and blinded with ignorance gave themselves over to commit sin with greediness Use 1 Use 1. See the dangerous estate of ignorant persons which have no competent knowledg or understanding of the will of God revealed in his Word Their lives must needs be profane and tainted with gross sins and experience shews it to be so usually c. Use 2 Use 2. To stir up all sorts to labour for sound knowledg of the will of God revealed in his Word that by this means we may be the better preserved from erronious and sinfull practices To this end search the Scriptures c. Joh. 5. 39. and let the Word of God dwell in us richly c. Col. 3. 16. Observ 4 Observ 4. In that our Saviour urgeth this as one reason why he denyed their sute because they asked they knew not what viz. that which was unfit for them c. Hence gather
the practice of faith or in any part of our Christian course but that we may with courage and resolution break through all impediments fighting the good fight of faith c. Vse 2 Use 2. To comfort us when we meet with many or great Discouragements to hinder us from believing in Christ and from shewing our faith in prayer by seeking to him in our necessities and distresses Though we find discouragements within us from our own corrupt and unbelieving hearts and without us stirâ—ed up by Satan and the World yea though God himself seem to discourage us by hiding his face and seeming deaf to our prayers yet no cause is there for us to cast away our faith or confidence for this is God's usual dealing with his Saints and Servants to suffer their faith to be thus opposed with great difficulties discouragements and hinderances in this life c. Now followeth the third Preparative to the Miracle viz. the strength of Faith shewed by this blind man in breaking through the former discouragement in that it is said He cryed so much the more earnestly unto Christ saying Jesus thou Son of David c. Observ Observ The nature of true Faith that the more it is opposed by difficulties and discouragements the more it groweth and worketh So far is it from being vanquished by opposition c. See before chap. 7. ver 28. Like the Palm-tree which the more waight is hung upon it the more it groweth or like fire which the more it is pen't up the more it striveth to break out Use 1 Use 1. See the excellency of this Grace of true Faith in Gods children in that it is not discouraged or overcome by any difficulties or discouragements in apprehending Christ and the promises of God in him but resisteth and overcommeth all 1 Joh. 5. 4. The victory which overcommeth the World An invincible Grace Our shield which quencheth all fiery darts of Satan c. called pretious Faith c. more pretious then Gold c. Use 2 Vse 2. By this try whether our Faith be true Faith examine whether by it we can resist and break through discouragements and hinderances which we meet with in our Christian course and whether it be so far from being vanquished in time of tryal and opposition that it rather groweth and worketh more powerfully and effectually in us Now followeth the fourth Preparative to the Miracle viz. the effects and consequents which followed upon the blind mans renewing of his sute to Christ The consequents are these 1. Our Saviours standing still to hearken unto him as also his commanding him to be called unto him 2. The peoples calling of him and encouraging him to go to Christ ver 49. 3. The blind mans readiness and forwardness shewed in going to Christ He cast away his garment rose c. ver 50. 4. Our Saviours answer to his sute and supplication made before unto him demanding what he would have him do for him 5. The blind mans answer to that demand expressing his particular request which was that he might have his sight restored to him ver 51. Of the first And Jesus stood still Though at first he seemed not to hear or regard his cry and supplication to him yet now upon the redoubling of his sute with so much earnestness he standeth still shewing hereby his readiness to hear and grant his sute And commanded him to be called Though he could have wrought the Miracle upon him being absent as he did upon the Centurions servant Matth. 8. and the Rulers Son Joh. 4. yet he rather calls him unto him to the end that by this means the Miracle might be the more openly taken notice of Observ 1 Observ 1. Though the Lord do not at first hear our Prayers made to him in our necessities and distresses but seem deaf unto them yet if we persevere in seeking to him he will at length shew that he heareth and regardeth us Thus did our Saviour to this poor blind beggar See before chap. 7. ver 29 30. Mark 10. 49. And they call the blind man c. Aug. 23. 1629. Observ 2 Observ 2. THe power and efficacy of Faith and of true Prayer of Faith is that it doth much move the Lord and prevail very far with him for the obtaining of his favour and good will towards us and of those blessings we stand in need of yea for the obtaining of great and extraordinary blessings such as this was which this blind man sued unto Christ for even the Miraculous restoring of his sight to him Though this was a great and extraordinary mercy yet upon his earnest supplication our Saviour is so moved that he suddenly stands still on the way where he was going in haste and shews himself ready to hear and grant his sute and therefore commands him to be called to him See how powerfull with the Lord the true Prayer of Faith is of what force it is to move him to hear and help us in our necessities Jam. 5. 16. The fervent Prayer of a Righteous man availeth much c. Now it cannot be the Prayer of a Righteous man much less fervent unless it be made in Faith Therefore also ver 15. The Prayer of Faith shall save the sick c. Examples of this power and efficacy of the Prayer of Faith Jacob wrestling with God Hos 12. 3. The Prayer of Moses so prevailed with God that so long as he held up his hands to God Israel had the victory over Amalek c. Exod. 17. The Prayer of Eliah was of such power with God that by it he first obtained of God that there should be no rain for three years and a half and then praying again he obtained rain c. Jam. 5. At the Prayer of Joshua the Sun stood still in the firmament till Israel had the victory of their enemies Josh 10. Upon the Prayers of Paul and Silas Act. 16. they were miraculously delivered out of Prison So Peter also upon the Prayers of the Church Act. 12. Use 1 Use 1. To encourage us to diligence and constancy in this duty of Prayeâ— and calling upon God in all our necessities and especially to labour for true Faith in our hearts to believe that God in Christ accepteth our Prayers and is both able and willing to hear us for his promise sake c. this Faith is that which gives strength and life to our Prayers Labour therefore for it and shew it by frequency and constancy in Prayer upon all occasions remembring how powerfull the true Prayer of Faith is with God what force it hath to move him to hear and help us in our necessities and to obtain at his hands the greatest blessings for Soul and body By it we wrestle with God and prevail c. It is never made in vain but is alwayes effectual either for the obtaining of that we desire or else of something else which is better for us He alwayes hears us either ad voluntatem
every one of us especially such as are most blind and ignorant in the things of God that is in things spiritual and heavenly c. and were never yet cured by Christ of this blindness nay never yet had the eyes of their minds truly â—nlightned by the Spirit of Christ to see and know those things which concern their eternal peace and salvation let such above all others be stirred up here by the example of this poor blind man to seek and sue to Christ to be cured of their spiritual blindness and to have their minds enlightned as he did to have his bodily eyes opened c. How often doth David in the Psalms pray to God to open the eyes of his mind and to enlighten him with true knowledg of his Will as Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law and Verse 33. Teach me O Lord the way of thy Statutes c. and Verse 34. Give me understanding and I shall keep thy Law So let every ore of us pray and sue to God and to Christ Jesus the Son of God often and daily to open the eyes of our minds and understandings to see and know the things of God revealed in his Word c. For he only can do it He that opened the bodily eyes of this blind man he only can cure us of our spiritual blindness c. He it is that must anoint the eyes of the mind with that spiritual eye-salve mentioned Rev. 3. 18. Therefore 1 Joh. 2. 27. it is said The anointing which ye have received abideth in you and shall teach you all things c. We have not this anointing from our selves but must receive iâ— from Christ Therefore also Joh. 1. 9. he is said to be that light which lighteth every man that cometh into the world that is every one of God's Elect which comes to be enlightned and Mal. 4. 2. He is called the Sun of righteousnesse who giveth light to such as sit in spiritual darkness of ignorance c. This being so let every one that is yet ignorant and blind in the things of God seek and sue to Jesus Christ this Sun of righteousness to be enlightened and ro be cured of his spiritual blindnesse c. And to this end labour first to see and be sensible of thine own blindness and ignorance by nature in the things of God that thou dost sit in darknesse and in the shadow of death as the Scripture saith of such as live in ignorance of God and of the means of salvation yea that thou art very darknesse it self as the Apostle sayes of the Ephesians Chap. 5. And think what a misery this is far worse than to be blind in body That blindnesse is nothing to this Therefore let this consideration drive thee to Christ and cause thee to call and cry most earnestly to him to cure thee c. Here followeth Verse 52. the Miracle it self Where 1. Consider the manner of our Saviour's working it or the means used by him in the working of it viz. the uttering of these words of comfort to the blind man Go thy way thy faith hath made thee whole Whither also is to be referred the outward action of touching the eyes of both the blind men which were at this time cured Matth. 20. 34. 2. The miraculous Effect which followed in this blind man Immediately he received his sight 3. Another Effect which this caused and brought forth in him viz. his thankfulness to Christ for the benefit of this Miracle which he testified by following Jesus in the way Of the first Our Saviour in curing him of his blindnesse did use these words here mentioned as also the outward touching of his eyes not that he could not have wrought the Miracle without these but the more to confirm the faith of the blind man as also the faith of his Disciples and others which were present Observ Observ In that our Saviour used no other means here in curing this blind man but only his bare word spoken together with the outward action of touching his eyes which yet was no means or cause in it self of the Miracle but a sign only c hence gather the Divine power of Christ and consequently the truth of his God-head in that he was able to work this miraculous cure above and beyond the power of nature and that without any natural or ordinary means but only by speaking the word and touching the eyes of the blind c. This seemeth to confirm our faith in the Person of Christ that he is not only true man but true God also in one and the same person and consequently the only true Messiah the confirmation of which truth was one main end of all the Miracles of Christ Joh. 20. 31. But of this often before Now more particularly touching the words of comfort which our Saviour here useth to the blind man they consist of two parts 1. He bids him go his way that is to depart in peace and with this comfort and assurance That his Petition was now granted and that he should indeed be cured of his blindness 2. He doth for his further comfort commend his faith as the instrumental cause or mean by which he came to be made whole that is to receive and be partaker of this miraculous cure of his blindnesse Thy faith c. Upon the first I will not insist Of the second Thy faith Whereby thou dost believe me to be the true Messiah and that I am both able and willing to cure thee of thy blindnesse Hath made thee whole This is not to be understood as if he were cured by the power or vertue of his faith either as the efficient cause or as the meritorious cause deserving this at the hands of Christ for the cure was wrought only by the power of Christ and that freely of his meer grace and mercy but he ascribes it to the faith of the blind man 1. Because it was the instrumental cause or means by which he did apprehend the power and goodnesse of Christ for the obtaining of this miraculous cure 2. Because it was also a Motive to move Christ the rather to cure him though no meritorious cause of the cure Quest 1 Quest 1. Whether was this faith of the blind man a true justifying faith apprehending Christ's mercy for pardon of his sins c or only a belief of his power and mercy for the obtaining of this Miracle Answ Answ It is most probable that he was indued with a justifying faith at least with some seed or beginings of it sowen in his heart and wrought in him by the Spirit of Christ and this is the more probable because it is said afterward that he followed Christ in the way in token of his thankfulnesse for this benefit expressing his faith by that special fruit of it c. Yet our Saviour doth not seem here to speak of his faith as it did justifie him but as
Christ Jesus the Lord can turn and change their hearts and Minds as he did the hearts of those whom he called and converted being on earth as of Zacheus Mary Magdalen c. And as he turned the hearts of others after his Ascension as of Saul Act. 9. and of Lydia and the Jaylor Act. 16. Therefore though we see some men yet to live in ignorance and profaness of life we should not be out of all hope of them but rather use all good means to further their conversion as instruction admonition prayer c. proving if at any time God will give them repentance 2 Tim. 2. 25. Use 3 Vse 3. This may comfort a good Christian in two cases 1. When he is opposed by malitious or wicked enemies which obstinately set themselves against him and that for well-doing If it be thus with thee that thou art opposed by obstinate and malitious enemies which molest trouble and vex thee from time to time yet be not discouraged but bear it patiently and contentedly remembring That Christ Jesus the Son of God whom thou servest and whose Name thou professest hath power over the hearts and minds of all men turning them as the Rivers of water and therefore can turn and change the minds of thy most malitious enemies to become thy friends and he will do it if thou conscionably serve and please him Prov. 16. 7. When a man's wayes please the Lord he maketh even his enemies to be at peace with him 2. This may also comfort a good Christian which is in outward poverty and want and hath none for the present to help or relieve him yet Christ Jesus can and will in due time incline and move the hearts of some to help thee yea perhaps of such as are yet most backward that way For he hath all mens hearts in his hands Observ 2 Observ 2. In that the owner of the Colt and those that were with him did so readily and willingly let the Colt go so soon as they were but told that Christ the Lord had need of him hence learn by their example That we ought readily and willingly to part with any thing we have in this world for Christ's sake and unto him whensoever he requires it of us or doth stand in need thereof In this case we are to deny him nothing but to yield him whatsoever we have or enjoy in this world when he stands in need of it or hath use â—or it and doth shew himself so to have Quest Quest Doth Christ Jesus the Son of God now stand in need of any thing which we have or enjoy in this World Answ Answ Not simply in respect of himself or his own Person as if he were any way defective without us for he is in himself most perfect full and compleat but he may be said to stand in need of such things as we have when the case so stands that by parting with any thing we have we may honour and serve him any way by advancing his Kingdom and glory or by furthering the Gospel or by doing good to others especially to the Church of Christ c. In this case Christ may be said to stand in need of those things which we possess in this world as of our Goods Lands Houses yea of our bodies and lives c. when there is just cause or occasion for us to part with these for the honour of Christ Therefore he hath need of our goods when there is cause and occasion for us to give or lend to the poor especially to the Saints of God and houshold of faith For in so doing we lend unto the Lord Prov. 19. 19. Therefore we are readily and willingly to do it So when there is occasion for us to give to other good uses as to the Church or maintenance of the Ministery c. Then Christ hath need of our money c. So he hath need of our houses when there is occasion for us to receive and entertain in them such as fear God he hath need of our Apparrel when there is occasion for us to cloath the naked of our meat and drink when there is occasion to feed the hungry and give drink to the thirsty So Christ hath need of our Goods Lands yea of our Bodies and Lives also when he calls us to part with these for the profession of the Gospel as he did the Martyrs and therefore in this case if it should befall us we ought willingly to part with all for Christ yea there is a necessity hereof if we will be Christ's true Disciples Luke 14. 33. Whosoever he be of you that forsakes not all he hath he cannot be my Disciple Again Christ Jesus hath sometimes need of our friends children c. and that is whensoever he thinks good to take them from us by death in which case we must therefore be content to forgo them because the Lord hath need of them c. Reason Reason By this we shew true love to Christ when willing to part with any thing we have for his sake Matth. 10. 37. Luke 14. 20. Use 1 Use 1. See what to think of such as profess Christ and the Gospel and yet are not willing to part with the things they possess in this world for Christ's sake and when he hath need of them and requireth them so to do Though Christ send to them by his Ministers telling them That he hath need of their money and wealth to give to the poor or to the maintenance of the Ministery c. yet they refuse to part with it they will not give or lend it to Christ or if they do it is unwillingly with grudging c. It must be wrung from them c. no true Disciples of Christ as it is to be feared neither do they bear true love to Christ for then they would think nothing too dear for him c. Use 2 Vse 2. To stir us up to this willingnesse and readinesse to part with any thing we possess in this world for Christ and when he hath need of it denying him nothing which we have but giving and lending all or any thing we have to him who hath denyed us nothing which we stood in need of but hath given himself for us and to us to redeem and save us being lost in our selves and that not being desired of us but of his own accord yea when we were his enemies c. Therefore we owe our selves to him and all we have c. Vse 3 Vse 3. See how unfit for us to set our hearts upon things of this world which here we possess and enjoy as goods lands money friends or life it self seeing we must willingly forgo these whensoever the Lord hath need of them which we can never do if our hearts be glued to them Therefore labour daily to be crucified and dead to the world and so to use all earthly things as if we used them not 1 Cor. 7. Now further Verse 7. in that
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and â—ely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things â—o far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâ—tick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâ—k of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ— before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the
of it ought not to be common 449 It is a great misery to be shut out of the visible Church 449 No Calling in it exempts from Errour or Ignorance 103 It is never without Hypocrites 157. 194 In it all things should be done decently 184 In indifferent things we must conform to it ibid. Believers are the Glory of it 1056 Miracles are not a sure note of its truth 1130 Christ is Pastor of it 1290 Vnity is no sure note of its truth 141 Comfort The Promise of God is the ground of it 286 Believers do not alwayes enjoy it 375 Coming of Christ 557. 1153 It will be matter of terrour to the Wicked 1411 The Glory of it 559. 1412 It will be visible 1150. 1412 Carnall security is an hindrance from preparing for it 1198 It will be sudden 1199 The Calamities that shall then fill the World 1080 The Sun Moon and Stars will be then darkned 1143. 1144 The manner of it will be terrible 1146 The certainty of it 562. 1148. 1172 How Christ will then judge the World 1148 Helps to prepare for it 1149 It will be accompanied with Power and Majesty 1151 The Elect shall then be gathered together 1144. 1157 Angels shall attend on it 1158 It will be joyfull to the Godly 1161 Signs of it 1162. 1163. 1165. The time of it unknown to Men and Angels 1173 1174 1175 It is our Duty to prepare for it 1176 1177. 1181. 1186 How we may be prepared for it 1176 1177 1181 1186 It is not in our Power to prepare for it 1187 Motives to prepare for it 1188 The danger of being unprepared for Christs coming 1198 Prayers a means to prepare for it 1186 Watchfulness is a means to prepare for it 1181 Communion Communion with Christ 282 Excellency of the Communion of Saints 1306 Compassion 359. 458. 459. 466. We should compassionate others 88 Conference 481 It is a Duty 72. 502 Motives to it 502 The benefit of it 595 Confession We are naturally unwilling to confesse our Sins 647 Confession of Faith 508. 509. 552. Rules concerning Confession of Faith 509 Confession of Sin 17. 26 Auricular Confession is vain 17 Confidence We are prone to be too confident 789 1296 The danger of being too confident 1422 Confirmation It is no Sacrament 715 Conscience The guilt of it terrible 327 Terrours of it not a certain mark of Repentance 328 Terrours of it are difficultly removed 331 Men are more forward to propound Cases of Conscience than to practise the Resolution of them 1377 Contempt Christ suffered it 932 Contempt of Christ a dangerous Sin 1075. 1120 Contempt of the Gospel 263 Contempt of Ministers 296. 302. 303 314. 317 Contentment It is a Duty 1444. 83 Controversies 596. 597 The Scripture is the best judge of them 700 Conversion 48 71 1433 Conviction The Wicked are not the better for it 954 God sometimes convinceth before he punisheth 315 Corruption Corruption of our Nature 92 Corruption of our Nature should be renounced 536 Helps to renounce the Corruption of our Nature 537 Covenant God is mindfull of it 978 Death doth not null it ibid. Covetousness 923. 1217 Riches an occasion of it 752 It is dangerous in the Church 837. 1365 It is a great hindrance to a Christian 216. 751. 756 Remedies against it 217. 433. 751. 1238 Its Properties 433 Degrees of it ibid. Common to all by Nature 759 It was the Cause of Judas Treason 1237 Counsel Evill Counsel should be detested 530 Country We ought to esteem it 296 Persons of Gifts honour it ibid. Courage We must be couragious in Christ's Cause 1374 Creatures Christ is Lord of them 378 God's Power over them 1078. 1144 They should be used with Prayer and Thanksgiving 364. 1435 Cross Christians must bear it 748 Some things required in bearing it 749 Christians naturally fearfull 777 It is hard to bear it 788 We should be prepared for it 789 Cruelty The Cruelty of the Wicked 1418 Cursing 411 It is a great Sin 1431 We are subject to the Curse of God 1492 1493 Custom Custom in Sin dangerous 697 Evill Customs should be reproved 291 Hypocrites stand much for old Customs 1660. 1661 D. Damnation IT is aggravated by the abuse of means 318 Dancing Immodest Dancing is a Sin and occasion of Sin 344 Reasons against immodest Dancing 345 Immodest Dancing breeds carnall delight ibid. It is dangerous to behold immodest Dancing ibid. Danger Christians may flee from it 1109 Fear of it should not hinder us from good 1247 Darkness 1522. 1523. 1524. 1525 Dead Excessive sorrow for them is sinfull 290 Decent Burial is due to them 350 351 Death 1228. 1258. 1519. 1654 Christ is Lord of it 294 God sometimes suffers his to dy ignominious deaths 349 The Death of Saints is but partial 565. 980 It is a Sleep 291 All are subject to it 564 How to prepare for it 564. 1165. 1303 Comfort against it 1159 It is our Duty to prepare for it 1303 The greatest extremity of a Christian is at that time 1526 What it is 1544 Deceipt Two kinds of it 435 Remedies against it 435 Decree God hath appointed the time when all things happen 46 His Decrees must be fulfilled 517 The Decrees of Election and Reprobation 1123 The Decrees of God do not excuse the sins of men 1260. 1263 Defilement Nothing defileth but what defileth the Soul 424 Deliverance We should never despaire of it 615 It is often wrought by degrees 498 God often affords it suddenly 608 It is not alwayes speedily granted 623 It is sometimes deferred 624 It is often nearest in greatest extremity 638 Denial What it is to deny Christ 1424. 1428 Desires Good Desires 1469 Detestation We should expresse Detestation of Sin 313 Destruction It is the fruit of Sin 929 Devil He will assault Believers 35. 41. 204 He cannot hinder the Gospel 183 His enmity to God and Man 40 He is hardly removed from possession 70 255 When he is resisted he rageth the more 70 Why he desires to enter into mens Bodies 63 His Malice 63 66 255 246 249 625 640 1126 His Power 64. 168. 257. 1130 Why God permits him 64. 168 His Impurity 64. 258 Christ rules him 65. 70. 169. 253. 637 The Devils have not yet their full Damnation 67 He dreads the Day of Judgment ibid. Why he professed his Knowledge of Christ ibid. He hath an Historical Faith 67 150 254 Why Christ rebuked the Devil for confessing him 69 We must not hearken to him 69 635 His Policy 143 There is a difference of Order amongst the Devils 164 He opposeth not his own Interest 165 One Devill cannot be ejected by another 166 His Motion 204 He is active in tempting 205 Why he forced the possessed Person to dwell among the Tombs 251 Why he haunts solitary places ibid. He can distemper mens minds 252 He endeavours to cause men to mischief themselves ibid. It is a misery to be subject unto him 252 613 Why he adored Christ. 253 Why the
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
unseasonable time as when we have no need of taking food or when we should be otherwise imployed in more necessary Duties Ecclos 10. 16. Wo to thee O Land when thy Princes eat in the morning That is out of due time for in the morning they should rather be imployed in the Duties of their Calling as in hearing Causes and doing Justice c. On the contrary it is added Ver. 17. Blessed art thou O Land when thy Princes eat in due season c. The Lord gives us our food in due season therefore should we take it in due season Psal 145. 15. 4. We must use such Dyet as may serve to maintain strength and health of Body and not such as tends to the hurt and overthrow of our health Eccles. 10. 17. 5. Lastly Our Dyet must be such as may make us more fit for performance of the Duties of our Callings and of God's Service Quest Quest May we not sometimes use the Creatures of God as Meat and Drink in a liberall and plentifull manner Answ Answ Yes we may sometime use them not onely for bare necessity to maintain bodily strength and life but also for moderate delight See Psal 104. 15. And Levi made our Saviour Christ a great Feast in his own House Luke 5. 29. Yet some cautions are here to be remembred 1. That this our liberall Dyet do not exceed just measure so as to distemper our bodies and minds and to make us unfit for good Duties 2. That we take not this liberall use of Meats and Drinks out of season as when God calls to fasting and humiliation 3. That we use not this liberty every Day as the rich Glutton Luke 16. but we must use it sparingly and but seldom Use 1 Vse 1. To condemn the excess and intemperance of our times in Dyet as it was in Noah's time Math. 24. 38. They gave themselves to Eating and Drinking like bruit Beasts c. for so the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie so is it with us now a Dayes How many Epicures are there whose chief care is to pamper their bodyes with Eating and Drinking excessively These make their belly their God as the Apostle speaketh Phil. 3. 19. Some exceed their ability and degree in rich and dainty fare and so they waste their Estate and come to poverty others do so pamper their Bodies with excessive Eating and Drinking that they hurt their health and shorten their lives Besides that by this means they make themselves unfit for good Duties especially for spirituall Duties as the practise of Repentance Prayer Meditation c. But take heed of this intemperance Consider that Luke 21. 34. Amos 6. 1 4. c. Use 2 Vse 2. Labour for the practise of Christian sobriety in the use of Meats and Drinks Tit. 2. 11. The grace of God c. teacheth us to live soberly c. Rom. 13. 13. Walk honestly c. not in Gluttony and Drunkennesse c. We must one Day give accompt to God of the use of our Meats and Drinks Think of this and let it move us to sobriety and moderation in the use of them Mark 1. 7 8. And Preached saying There cometh one Mightier then I after me the latchet of whose shooes I am July 25. 1618. not worthy to stoup down and unloose I indeed have Baptized you with Water c. THe Evangelist in the fourth Ver. before going did shew how John Baptist executed his Ministeriall Office in two parts of it 1. In Baptizing 2. In Preaching the Doctrine of Baptism Now in these two Verses he returneth again to speak of his Preaching and to shew further what other Matter or Doctrine he Preached besides the Doctrine of Baptism Namely the Doctrine of Christ's Person and Office giving honourable Testimony of Him and preferring him farr before himself both in respect of his Person and Office This then is the scope and purpose of these two Verses In them we may consider two things particularly 1. John Baptist compareth Christ's Person with his own Person preferring him far before himself Where 1. He advanceth or extolleth Christ s Person in that he affirmeth him to be one Mightier than himself though he come after him in time 2. He abaseth himself in comparison oâ— him â—â— noâ— worthy to unloose c. 2. John doth compare Christ's Office with his own Office and Ministery preferring the former before the latter Ver. 8. in that John's Office is to give outward Baptism but the Office of Christ is to give the inward Baptism of the holy Ghost A stronger then I c. Because the People had conceived an erroneous opinion touching John Baptist as if he were the Messiah as appeareth Luke 3. 15. therefore he laboureth to root this opinion and false conceipt out of their minds assuring them that himself is farr Inferiour to Christ the true Messiah that was to come immediately after him One Mightier then I That is Christ Jesus who is said to be Mightier or Stronger than John in respect of his Person being both God and Man not a meer Man as John but God also and so stronger and mightier then John and all other Men and Angels Cometh after me In age and time of his Preaching of this before Ver. 2. Where we shewed that Christ was born six months or thereabouts after John Whose shooes latchet I am not worthy c. This is a proverbiall speech implying that he was unworthy to do the basest and meanest service unto Christ In that Country being very hot it was a custom that such as travelled on foot had a servant to unloose their shooes and to take them off and also to wash their feet when they came to their Journey 's end And this may appear out of Ensebius Lib. 4. Cap. 14. Where it is reported That the Faithfull Christians of Smyrna used to perform this service unto Polycarpus their Bishop or Pastor He used not to unloose his own shooes but they did it for him Mathew hath the words thus To bear his shooes But this signifies the same thing in effect And it may be that John spake all those words either at the same time or at sundry times So much of the meaning of the words in the 7. Verse Now to observe some Instructions from them Observ 1 Observ 1. Ministers of the Word ought in the execution of their Office to seek the Honour of Christ before their own Glory So did John Baptist here Though he had occasion offered him by the People to seek Honour for himself in being accompted the Messiah yet he would not falsely arrogate this to himself but he abaseth himself and strippeth himself of all Honour advancing the Glory of Christ's Person and Office far above his own So John 1. 20. He plainly confesseth I am not the Christ and John 3. 28. c. So in working miracles the Apostles sought the Glory of God and of Christ not their own Glory as we see Acts 3.
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
Fasting q. d. It is not fit they should be tyed to it By Fasting is meant religious Fasting which is a voluntary abstaining from Meat and Drink for a time for a religious end But the dayes shall come when the Bride-groom shall be taken from them namely when Christ himself should be taken away from them in regard of his bodily presence for otherwise in regard of his spiritual presence He was never taken from them Matth. 28. 20. This was to be fulfilled afterward partly at the time of his death and partly at his ascension and going up into Heaven after he rose from death Thus much of the meaning of the words contained in the 19 and 20. Verses Observ 1 Observ 1. Here is mention made first of the Bride-groom's being present with Christ's Disciples and afterward of his being taken from them Hence learn that the outward estate and condition of the faithful in this life is not alwayes alike but variable and changeable One while they are in outward prosperity another while they are in adversity and affliction Thus it was with these Disciples of Christ One while they had Christ the Bride-groom present with them and this was a prosperous time with them for his presence was most sweet and comfortable to them many wayes Another while afterward they were deprived of his heavenly society and company and this was a time of sorrow and affliction unto them Thus it hath been with others of the faithful sometimes their estate hath been more prosperous and comfortable sometimes more afflicted and uncomfortable Joseph one while in great affliction being sold by his Brethren for a Slave to the Ismaelites another while in prosperity being advanced to great Dignity in Aegypt and into special favour with the King himself Job one while rich and abounding in Wealth and Children and all outward prosperity another while in grievous afflictions of all sorts David one while persecuted by Saul and driven to fly into the Wilderness and there to live and remain for a time another while settled quietly in his Kingdom and flourishing in it Daniel also was one while in great favour with Nebuchadnezzar King of Babylon and with Darius King of Persia another while in great trouble and danger being accused falsly and cast into a Den of Lions Use Use This must teach all God's Children to make accompt of this That their outward estate in this life shall not continue alwayes at one stay or in one and the same tenure but that it is subject to Change and Alteration Sometimes they may be in outward prosperity health wealth c. but they must not think this will alwayes continue but look for a time of affliction and trouble to follow and succeed it The Marriage-day is a time of Feasting and Rejoycing but it doth not last alwayes neither doth the Bride-groom continue alwayes with his Companions and Guests but for a time onely and then there is a parting of them asunder So it is with the Prosperity of God's Children in this life though they may enjoy it for a time when God sends it yet it will not alway continue neither must they look it should therefore they must not in prosperity grow secure or careless as if they could never be moved from that estate but in their prosperity prepare for the cross and affliction On the contrary side when they are in affliction and trouble they are not to faint or be dismayed nor to cast away all hope of comfort or deliverance for God is able to change their estate and to give them prosperity in stead of Affliction and he will do it in due time if he see it good for them Observ 2 Observ 2. Further in that our Saviour shews that it was not so fit for his Disciples now to fast while himself who was the Bridegroom was with them but that afterward when the Bride-groom should be taken away then it should be a fitter time for Fasting Hence we learn that Christians should carry themselves agreeably and answerably to their outward estate and condition in this life in Prosperity it is fit for them to rejoyce and to be cheerful In adversity and affliction it is fitter to give themselves to Fasting and Mourning for their sins and to humble themselves under the hand of God Eccles 3. 4. There is a time to weep and a time to laugh a time to mourn and a time to dance not that there is any time for foolish Laughter or wanton Dancing but to shew that there is some time fitter for honest moderate and lawful Mirth and Rejoycing than other times are and that is the time of Prosperity To this purpose also is that Jam. 5. 13. Is any any afflicted Let him pray Is any merry Let him sing Which shews that there should be a difference in the outward behaviour of Christians in the time of Affliction and in the time of Prosperity Praying Fasting and Mourning is fittest for the one and Christian Mirth and Rejoycing doth best beseem the other Vse Vse This reproveth those that use Mirth and Mourning Feasting and Fasting unseasonaby and so as is not sutable with their present outward estate and condition Some mourn and afflict themselves too much with heaviness and pensiveness at such time when they have more cause to rejoyce and to be cheerful in respect of the manifold Blessings of God which they enjoy Others on the contrary give themselves to Mirth Jollity and Feasting at such time when they have more cause of Fasting and Mourning in regard of God's hand which is upon them some way or other for their sins Like unto those Isa 22. 12. In that day did the Lord God of Hosts call to Weeping and to Mourning and to Baldness and to Girding with Sack-cloth And behold Joy and Gladness slaying of Oxen c. Observ 3 Observ 3. Further in that our Saviour calls himself the Bride-groom we are taught that he is indeed the true and onely spiritual Bridegroom and Husband of his Church and that the true Church is his Bride or espoused Wife Revel 21. 9. The Church is called The Bride the Lamb's Wife that is the Wife of Christ that unspotted Lamb of God which taketh away the sins of the World 2 Cor. 11. 2. The Apostle saith he had espoused them to one Husband that he might present them as a chast Virgin to Christ Ephes 5. 23. The Husband is the Head of the Wife as Christ is the Head of the Church Hos 2. 19. The Lord saith he will betroth or marry his Church to him for ever c. This is true of Christ that he hath betrothed his Church to himself for ever in a spiritual manner So Psal 45. and in the Canticles Christ is resembled to a Husband and the Church to his Spouse and Wife See also Matth. 22. 2. Now Christ is said to be the Spouse or Husband of the Church in regard of that neer spiritual Union which is between him and the Church
rubbing them in their hands This they did for the quenching of their present hunger as appeareth Matth. 12. 1. And though it were in another's Corn yet by the Law they were permitted to pluck ears so that they did not move a sickle into it See Deut. 13. ult Now our Saviour could have either kept his Disciples from hunger if it had pleased Him or else He could have fed them miraculously as he fed thousands at other times with a few Loavs and Fishes but He suffered them at this time to want food and to indure hunger that by this means they might be fitted for the bearing of greater afflictions afterward Observ 1 Observ 1. Here we see That good Christians may be and are sometimes afflicted with outward and bodily necessities Christ suffereth his own Disciples to want bodily food and to suffer hunger for a time in so much that they were fain to pluck eats of Corn as they went by the way for the satisfying of their hunger So it is said afterward Ver. 25. that David was in need and hunger So Paul 2 Cor. 11. 27. saith of himself That he was often in hunger and thirst in fastings in cold and nakednesse The like we read of Lazarus in that Parable Luke 16 he was so poor that he sat at the rich man's Gate begging See also 2 Cor. 8. 2. Reas Reas Temporall Blessings of this Life are promised conditionally to the Faithfull that is onely so far as God seeth them good and fit for them Psal 34. 16. They that seek the Lord shall not want any good thing They shall want nothing that God seeth good for them But sometimes he seeth it to be more profitable for them to be tryed with necessity and want that it may be a means to humble them and to teach them in time of want to rest by Faith upon God's providence Object Object Psal 37. 25. I have been young and am now old yet have I not seen the Righteous forsaken nor his seed begging Bread Answ Answ 1. David speaketh of his own particular experience neither is it necessary to extend it unto all Times 2. He doth not say he never knew them in want but that he never knew them utterly forsaken of God or to be in such extremity as to perish for want of outward things Use 1 Vse 1. This condemns the blind judgment of the World and of carnall Men who think those not to be beloved of God which suffer poverty and want of outward Blessings as Food Rayment and the like necessaries for this Life But Eccles 9. 1 2. Solomon sheweth That we cannot know the love or hatred of God by the enjoying or wanting of the outward things of this Life because all these come alike to all Men both to Good and Bad. If the want of these were an argument of God's hatred then we must conclude that Christ's Disciples were not beloved but hated of him because he suffered them to want Food and the like we might conclude of Paul and Lazarus that because they were in want and necessity therefore they were not beloved of God But it must be far from us so to think God doth sometimes with-hold these outward Blessings from his Children in love and for good to humble them and fortryall of their Faith and Patience c. Use 2 Vse 2. This must teach us to be well content to suffer want of outward things as Meat Drink Rayment c. and to live in any poor and mean estate in this Life if God see it good to try us with it seeing many dear Servants and Children of God have endured the want of such things what are we that we should repine at it or refuse to endure the like Christ himself suffered Hunger Thrist Poverty c. that He might sanctifie these to us and to reach us the more willingly to bear them if God call us to it Observ 1 Observ 2. Further we may learn here the practise of sobriety and moderation of our selves in our Dyet and in the use of God's Creatures for our Food after the example of Christ and His Disciples whose fare was so short and mean that the Disciples were glad to pluck ears of Corn and to feed on them as they went by the High way So John Baptist fed upon Locusts and wild Honey which was mean and ordinary fare such as was to be had in the Wildernesse This must teach us moderation and temperance in Dyet to eat and drink for strength and not to gluttony or drunkennesse Eccles 10. 17. And to this purpose is that precept of Solomon Prov. 23. 2. Put the knife to thy throat if thou be a man given to appetite that is Be circumspect in eating and bridle thy appetite that thou do not exceed measure Vse Vse This condemns the intemperance and excesse in Dyet that is used by too many now a-dayes For that is verified of our times which our Saviour saith Matth. 24. 38. of the Dayes of Noah they were eating and drinking that is they gave themselves to excessive Eating and Drinking more like brute Beasts then Men as the word in the Original does imply even so it is with many in these times in which the Sins of gluttony and drunkennesse are grown so common and ordinary especially in some place that they are made but light of But how light soever some make of them these are such Sins for which the wrath of God cometh upon Men yea sometimes upon whole Nations and Countries And we may think that among other great and crying Sins of this Land even these Sins of Gluttony and Drunkennesse are one speciall cause moving the Lord to punish us as He hath done of late with such unseasonable weather threatning to deprive us of the Fruits of the Earth So much of the occasions of the Pharisees Cavilling at the Disciples of Christ Now followes the Cavill or exception it self De Scribis Pharisaeis Vide Ludov. Vivem in Augustin de civ Dei Lib. 18. Cap. 39. Vide etiam Casaub in Baron Appar Numb 8. Sect. 9. p. 56. Drus de Sect. Ver. 24. And the Pharisees said unto them Behold c. The Pharisees were a certain Sect among the Jews most of them publick Teachers Expounders of the Law of Moses but very corruptly See Matth. 23. 2. they professed great holiness of Life Whence it is called the most strait Sect of the Jewish Religion Acts 26. 5. They were also of great accompt and yet the truth is that they were grosse Hypocrites as our Saviour often calls them having but a shew of Religion without the power of it For although they made great shew of the strict observance of the Law especially of the Ceremoniall Law yet they lived in many grosse sins contrary to the Morall Law as in Covetousnesse Bribery Oppression and the like which our Saviour reproveth in them Matth. 23. Now these Pharisees such as they were were great enemies to our Saviour Christ and
That is Instituted and ordained of God So Psal 118. 24. This is the day which the Lord hath made c. For man That is for the good benefit and profit of mankind And not man for the Sabbath The externall keeping of the Sabbath is not the main or chief end of Mans Creation Object Object Man was created to Worship and serve God and to this end serveth the Sabbath therefore it may seem that man was created to keep the Sabbath Answ Answ We must put difference between the substance of Gods Worship and between the Circumstances of it which are but helps and furtherances to it as the time the place the manner c. If we speak of the substance of Gods Worship it is true That it is one main end of Mans Creation but if we speak of the Circumstances of it they are not properly the end of mans Creation but onely accidentally and so far as they are helps and furtherances to his Worship and Service Now the Sabbath is but a Circumstance of Gods Worship and therefore in that respect it is truly said not to be the end of Mans Creation This for the meaning Doct. 1 Doctr. 1. The first and main point of Doctrine here taught us is this That one main end of the first Institution of the Sabbath day is the good and benefit of man that man might reap good by keeping it There are two main ends of Instituting the Sabbath The first in respect of God and that is his own Glory which he aimed at in the first place in ordaining that day The second is in respect of man and that is mans good and benefit and this is the main end next unto his own Glory which the Lord aimed at in the Institution of the Sabbath Therefore Gen. 2. 3. and Exod. 20. 11. he blessed the Sabbath day that is he ordained it as a means to procure and bring a blessing on the Heads of those that Conscionably keep it which shews that God aimed at the good of man in ordaining the Sabbath For the further clearing of this point we must know that the Sabbath was Instituted of God for a twofold good of man 1. For his Spirituall good and benefit That by the Religious exercises of that day as hearing the Word receiving the Sacrament Prayer c. Man's Soul might be builded up in saving Knowledg Faith and other Spiritual Graces and so by this means the Salvation of man might be furthered therefore God hath appointed on that day many sorts of spirituall Duties some publick some private as Hearing Reading Praying Meditation c. all which tend to this end to the furtherance of the Soul in Grace and consequently to further the Salvation of those that Conscionably perform those Duties 2. The Sabbath is ordained for the Temporall good of mans body and outward Estate and that in two respects 1. That so men might have some time wherein to rest from the bodily labours of their particular Callings for this is for the good of mans body it tends to the maintenance of the strength and health of it when it hath some respite from labour upon one day in seven whereas without this rest mens bodies could not continue long in health and strength but must needs be wasted and worn out with overmuch labour Deut. 5. 14. The seventh day is the Sabbath c. In it thou shalt not do any Work thou nor thy Son c. that thy Man-servant and Maid-servant may rest as well as thou 2. The Sabbath was Instituted for the Temporal good of Man in a further respect Namely that by the conscionable keeping of it the blessing of God may be procured upon mans body goods and outward Estate Therefore Temporal prosperity is often promised in Scripture to such as keep the Sabbath Esay 58. 13. If thou call the Sabbath a delight c. I will cause thee to ride upon the High places of the Earth and feed thee with the Heritage of Jacob thy Father c. Jer. 17. 24. If ye bring no burden on the Sabbath day but hallow the Sabbath c. then shall there enter into the Gates of this City Kings and Princes sitting on the Throne of David c. and this City shall remain for ever Use 1 Use 1. See the exceeding goodnesse and love of God unto mankind in that he aimed at our good as well as at his own Glory in Instituting the Sabbath He hath made it for us as well as for himself He hath appointed the Sanctifying of it to be a means of good to us aswell as of Glory to himself This magnifieth his Love and goodnesse towards us in that he doth tender our good and happiness next unto his own Glory in Instituting the Sabbath And not onely in this but in all other his speciall Ordinances God hath respected our good together with his own Glory and he hath appointed them aswell for our good as for his Glory So in ordaining the Ministry of the Word and Sacraments he hath respected the good and Salvation of Men Ephes 4. 11. He hath given Pastors and Teachers for the perfecting of the Saints and for the Edifying of the body of Christ So he hath appointed civill Magistracy and the Authority of Kings and other Governours of the Common-Wealth for the good of Mankind Rom. 13. 4. The Magistrate is the Minister of God to us for good See also 1 Tim. 2. 2. So God hath ordained the state of Marriage for the good of Man Gen. 2. 18. It is not good that man should be alone I will make him a help c. In a word God hath made and ordained all Creatures for the good of Man that they should be usefull and profitable to him yea the very Angells themselves the most excellent of all Creatures are appointed of God for the good of man Hebr. 1. ult All Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Here then we may well break out into that Speech of David admiring Gods goodness towards us Psal 8. What is man that thou art mindfull of him c. Let us stir up our selves to true and unfeigned thankfulness to God for his unspeakable kindness to us respecting not onely his own Glory but our good and happiness and Salvation in all his Ordinances and Creatures And let it move us to shew our love to him again by our Conscionable care of serving him and of yielding all Obedience to his Will Use 2 Use 2. See by this what great cause we have to make conscience of sanctifying the Lord's Sabbath duly seeing the sanctifying of it is ordained of God for our good both Spirituall and Temporall Therefore as we respect our own good the good of our Souls and Bodies and of our outward estate as we desire the Blessing of God upon all these and as we desire in all these to thrive and prosper so let us conscionably keep the Sabbath Day Holy If the
hear the Word we give great advantage and occasion unto our enemy Satan to come and take away the seed of the Word from us like a ravenous bird not suffring it to take any root in us nor to bring forth fruit As seed cast on the High-way and lying above ground uncovered is easily and quickly picked up by birds of the Ayre so the Word of God being Preached and heard if it onely enter into the understanding of the Hearers and not into their Hearts it is easily taken away by Satan Vse Vse Take heed of this in hearing of the Word that we suffer it not to lye above ground in our understandings onely without giving any entrance to it into our hearts lest by this means we give Satan advantage to take it away from us and to deprive us of the fruit and benefit of it If thou hear it never so often and understand it also in some sort yet if thy heart be not affected with it a thousand to one but Satan will take it away from thee and steal it even out of thy mind and understanding and so keep thee from profiting by it Rest not therefore in the outward hearing or bare understanding of the Doctrine of the Word but pray unto God to give thee a Heart to be affected with it yea to open thy heart as he did the Heart of Lydia that thou mayest receive the seed of the Word into it and hide it there that it may take such root that Satan may never be able to take it away or hinder the fructifying of it in thee Observ 2 Observ 2. Again we may hence gather that Satan hath power by Gods permission to hinder those that heat the Word from profiting by the same As he hath malice and will to do it so he hath power to do it and doth it indeed oftentimes by Gods sufferance How he doth it we have heard before upon this verse Object Object If the Devil have power to deprive men of the fruit of hearing the Word then it seems the fault is in him and not in them when they profit not by the Word Answ Answ This follows not for though Satan have great power and use much policy and subtilty to deprive them of the benefit of the Word yet he could not prevail and have his purpose if themselves also were not in fault he could not take the Word from them if themselves were not in some sort willing to part with it though the Devill be one cause of their not profiting yet he is not the onely cause but the Original and first cause is in themselves which is their own natural blindness of mind unbelief and hardness of heart which makes them unfit to profit by the Word These their natural corruptions the Devill stirreth up and helpeth forward taking advantage from them to hinder them from hearing profitably Use 1 Vse 1. Pray unto God to restrain Satan's power that he may not be able to take the Word from us nor to steal it out of our hearts and minds when we have heard it Use 2 Use 2. Seeing Satan cannot of himself alone deprive us of the benefit of the Word unless we our selves be accessary there unto through our own naturall corruption giving advantage to him let us therefore beware of giving him the least advantage and to this end dayly strive more and more by Prayer and other means to purge out of our own hearts those special sins and corruptions which are the main hindrances to our profiting by the Word as Ignorance unbelief hardness of heart Hypocrisy c. If these reign in us they will betray us to Satan's power lay us open to it so as he will easily take the Word from us whereas on the contrary if we mortify these corruptions in us and purge them out of our hearts by prayer and by the daily practise and renewing of our Repentance the Devill with all his power and Policy shall not be able to take the fruit of the Word from us It followeth Which was sowen in their Hearts Though they received not the Word into their Hearts yet it is said to have been sown in them in regard of the vertue and efficacy of the Word in and of it self which was able and fit to work on their Hearts and to enter into them if they had bin fit to receive it and give it entrance Observ 3 Observ 3. Whence we learn that the fault and corruption of the Hearers of the Word which hindereth them from receiving it effectually and from profiting by it doth not take away the vertue and efficacy of the Word nor make void the power of Gods Ordinance in the Ministry The Word in it self is still a powerfull Word to work upon the Hearts of men yea to renew and change their Hearts though these effects do not alwayes follow in those that hear it by reason of their sinfull corruption which makes them unfit to be wrought upon by the Word The Gospel Preached is alwayes in it self the power of God unto Salvation though many that hear it are never saved by hearing it by reason of their wickedness and corruption which hinders them from believing and yielding obedience to it Use Use See the reason why many hear the Word without fruit and profit their minds are not enlightned by it their Hearts are not renewed their lives not reformed by it c. the cause hereof is not in the Word it self nor in Gods Ordinance both which are in themselves powerfull to work these and the like excellent effects but the cause is in the Hearers themselves their hearts are so hardned in unbelief and other sins that they are not fit for the Ministry of the Word to work upon The Word it self is the savour of life unto life but it is not so to all it is unto many the savour of death unto condemnation Whereunto is the fault to be imputed Not unto the Word it self but to the corruption and wickedness of many that hear it Therefore if the Word Preached do thee no good blame not the Word it self nor the Ministry of it but thy own corrupt and wicked heart which makes thee unfit to profit by it and pray unto God to mortify this corruption in thee by his Spirit that thou mayest be fit to profit by his Word Mark 4. 16 17. And these are they likewise which are sown on Stony Ground who when they have heard the Word April 30. 1620. immediately receive it with gladness TOuching the first sort of unprofitable hearers of the Word we have spoken Namely those signified in the Parable by the way side who are such as hear the Word and in some measure conceive and understand it in their minds but give it no entrance into their hearts and affections and therefore Satan commeth so soon as they have heard and useth all means to steal away the Word out of their minds Now we are come to the second sort of unprofitable
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
tumult made by the Mourners assembled to solemnize the Funerals of the young Maid which was dead Verse 38. 2. His reproving of that their tumult and superstitious mourning which they used together with the Reason of his Reproof because the Maid was not dead but asleep Verse 39. 3. Their derision or laughing him to scorn 4. His putting of them all out of the house and taking the Father and Mother of the Maid together with his three Disciples before mentioned and so entring into the Room where the dead Corps lay Verse 40. Now of the two former of these Accidents I have spoken The two latter follow And they laughed him to scorn This is to be understood of the Ministrels and solemn mourners which were making tumult in the house as we have before heard These being reproved by our Saviour for their superstitious mourning and hearing him withall to say of the young Damsel That she was not dead but asleep and not conceiving his meaning were so far from hearkening to his reproof or believing his words touching the dead party that they laughed him to scorn So the cause of their deriding him was their ignorance not understanding what he meant by those words The Damosell is not dead but sleepeth Luke 8. 53. They laughed him to scorn knowing that she was dead They thought he had meant that he was not truly dead but only in a natural sleep though he meant far otherwise as we have before heard and therefore they so derided him Now this their scoffing at our Saviour is mentioned by the Evangelist to shew that she was certainly dead and so to set forth the greatness of the Miracle of Christ in raising her to life again Observ Observ See here That it is the property of ignorant and profane people such as these were to deride and scoff at those good things which they understand not especially at spiritual and heavenly matters 2 Pet. 3. 3. There shall come in the last dayes scoffers saying Where is the promise of his coming The cause of this their scoffing the Apostle mentioneth Verse 5. their wilfull ignorance in the doctrine of the second coming of Christ taught in the Scriptures Act. 2. 13. some of the people when they heard the Apostles suddenly to speak divers Languages mocked and said They were full of new Wine The reason was because they were ignorant of the extraordinary and miraculous gift of Tongues which was then poured forth upon the Apostles So Act. 17. 32. The Athâ—nians scoffed at Paul's Doctrine touching the Resurrection because they were ignorant of it The Reason hereof is given by the Apostle 1 Cor. 2. 14. Spirituall things are foolishness to the naturall man c. Vse 1 Use 1. See how dangerous it is to live in ignorance of the Word of God and of those spiritual and heavenly matters which are taught in it This ignorance doth not only keep such from believing and imbracing the things revealed in the Word but it makes them also apt and ready to deride and scoff at such heavenly matters when they are taught and when they hear of them by others which how hainous a sin it is may appear in that it is in Scripture usually mentioned as a mark of notorious wicked men as 2 Pet. 3. Jude 18 Verse mockers who should walk after their own ungodly lusts And Psal 1. 1. sitting in the seat of the scornfull is mentioned as a high degree of sin Now ignorance in the Word of God where it raigneth especially obstinate and wilful ignorance brings many to this height of sin to be scoffers and scorners of the Word of God Take heed then of living in ignorance of the Word of God especially take heed of wilful ignorance and of despising the means of knowledg lest it bring thee at length to plain scoffing at Religion and at the Word of God On the contrary use all means to come out of thy ignorant estate and to attain to the sound knowledg of the Word Read it hear it read often in provate according to that Precept of our Saviour Joh. 5. 39. Heat it also upon all occasions in publike and pray unto God to open the eyes of thy mind that thou mayst be able to understand the Scriptures Vse 2 Use 2. Beware of scoffing at good things spoken or done by others lest thou bewray thy self either to be a blind and ignorant person in the Word of God or else one that is openly profane and wicked which is worse for one of the two or both thou must needs be if thou be a scoffer at good things in others Quest It followeth But when he had put them all out c. Quest Why did our Saviour thrust out the mourners and suffer only the Father and Mother of the Damosel with his three Disciples to be with him at the working of the Miracle Answ Answ For the same reasons for which he would not suffer any to go into the house with him but only his three Disciples whereof see before He taketh the Father and the Mother of the Damosel These he took with him because the Miracle did most nearly concern them in that it was to be wrought upon their own daughter and in their own house It was therefore fit they should be eye-witnesses both that they might be the more stirred up to thankfulness for life restored to their daughter and also might be the better able to restifie the truth of the Miracle to others afterward And them that were with him That is Peter James and John which came with him into the house as before Verse 37. Observ Observ Though the mourners scoffed at the words of our Saviour when he said The Damosel was not dead c. yet he regarded not their derision of him neither suffered them to hinder him in that which he went about but putting them all out of the house he proceedeth to the working of the Miracle To teach us That when ignorant or profane persons deride or scorn us for speaking or doing well we are not to regard their scoffs not to be discouraged or hindered by them in speaking or doing well but we are to proceed therein constantly as we have begun Act. 2. 14. Though some of the ignorant people mocked at the Apostles when they spake divers Languages yet Peter is not thereby discouraged but standeth up boldly reproving and confuting them and preacheth Christ to them So the Prophets were mocked and scoffed at by the obstinate Jews yet they were not discouraged nor ceased from preaching as we may see in the example of Isaiah Chap. 50. 6. I gave my back to the smiters and my cheeks to them that plucked off the hair therefore have I set my face as a flint c. Jer. 20. 7. So David though scoffed at by Michael his Wife for dancing before the Ark was not thereby discouraged but professeth That he would be more vile that he might honour God 2 Sam. 6. 21. See also Psal
before them nor any admonition or reproof of his would do any good upon them but all was in vain Vse 1 Use 1. This shews us how fearful a Judgment it is for any to be given up of God to hardness of heart and to their own natural blindness and infidelity to be left and forsaken of God in these it is a most fearful Judgment This was worse then all the other Plagues sent up on Pharaoh for the hardness of his heart was the cause of all the other Judgments and the cause also that he profited not to repentance by them nor by any other means used of God to turn his heart And so it is the cause usually that no means though never so excellent can prevail with many to work faith true conversion in them even because their hearts are so hardned that they cannot repent Rom. 2. 5. and that they cannot believe imbrace Christ truly effectually therefore though they have never so excellent means to work faith and repentance in them though they have the Word powerfully preached to them though they be reproved and exhorted in publike and private and though God lay heavy Judgments upon them to humble them and drive them to repentance and bestow great mercies on them to allure and draw them to him yet all is in vain because they remain still settled upon the lees of their ignorance unbelief and other sins so as they cannot be removed thence by any means but by their fearful hardness of heart they resist the Holy Ghost as Stephen saith of the stiff-necked Jews Act. 7. 51. and all good means which the Spirit of God useth to work good upon them This is a fearful estate to be in and we are to pity and pray for such earnestly that God may mollifie their hearts at length if it be possible and that he will work faith and repentance in them that they may be saved Use 2 Use 2. This must teach us to pray unto God not to give us up to hardness of heart nor to leave us in our natural blindness and infidelity lest all means of grace and salvation do become vain and unprofitable to us More cause thou hast to pray against hardness of heart than against all other temporal Judgments in this life More cause then to pray against fire sword famine pestilence c. None of these hurt so much as hardness of heart Above all Judgments and Plagues therefore desire the Lord to keep thee from this which is the worst of all Vse 3 Use 3. Lastly This must move all whose hearts God hath softened by his Spirit and made them pliable to the means of grace and salvation to be thankful for this unspeakable mercy If God have taken away thy stony heart and given thee a heart of flesh fit to be wrought upon by the Ministery of the Word and by other means of grace which God useth to gain thee to himself and to bring thee to salvation know that this is an inestimable favour of God to thee He hath done much more for thee than if he should have given thee all outward blessings which this World can afford Therefore never think thou canst be thankfull enough to him for delivering thee from the fearful Judgment of a hard heart and for giving thee a heart pliable to the means of grace which himself hath used to call and convert thee Vse 4 Use 4. Hence gather That the happiness of a people stands not in this that they have the outward means of grace though in excellent and plentiful measure but in that they profit truly by the means c. Mark 6. 3. Is not this the Carpenter c. March 4. 1620. IN this Verse and the former the Evangelist mentioneth the Effects of Christ's preaching at Nazareth 1. That many hearers were astonished 2. That they questioned and reasoned with themselves about him 1. Touching the excellency of his Doctrine and great Miracles 2. Touching the outward meanness of his person in respect 1. Of his Education 2. Parentage And 3. Kindred Verse 3. The third Effect was That they were offended at him Of the first Effect which was the astonishment of the hearers we have spoken In part also of the second namely their reasoning about his Doctrine and Miracles Verse 2. Now we are to speak of their questioning also about the outward quality and condition of his Person Is not this the Carpenter Thus they speak in way of contempt of his Person in regard of his mean Education being trained up with Joseph his reputed Father who was by Trade a Carpenter as appeareth Matth. 13. 55. And we must note That they call him not only the Carpenter's son as Matthew hath it but also the Carpenter Is not this the Carpenter as Mark saith here whereby they seem to imply plainly That he had not only been brought up there at Nazareth with Joseph being by Trade a Carpenter but that he did also work with or under Joseph in that Trade and this is confirmed by the words of Luke Chap. 2. 15. where he sheweth that he did not only go with his Parents Joseph and Mary to Nazareth to dwell there with them but that being there he was subject or obedient to them The word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie such subjection as is performed by Inferiours to Superiours in authority as by Children to Parents by Servants to their Masters and the like It implyes therefore that he was obedient to them in all lawful and good things which they enjoyned him or willed him to do by vertue of their authority over him as they were his Parents Now among other things which they enjoyned him there is no doubt but this was one That he should not live idly and unprofitably without a particular Calling wherein to employ himself now we read not of any other particular calling or ordinary employment which he had in his younger years for he was not trained up to learning as appeareth Joh. 7. 15. Neither did he take on him his publike Office of preaching and working Miracles till he was about 30 years of age in the mean time therefore it is most probable thar his Father Joseph would have him to work under him in his own Trade of a Carpenter and that he was herein subject and obedient to Joseph And so much the ancient Fathers of the Church many hundred years ago did gather from hence Therefore Justin Martyr one of the most ancient living about 150 years after Christ writeth of him That he made Yokes and Ploughs Justin in Dialog cum Tryphone Judaeo Brother of James c. That is The Kinsman of James c. according to the phrase of the Hebrews who used to call all Kinsmen by the name of Brethren See before Chap. 3. 32. James There were two of the Twelve Apostles which were called by this name James the son of Zebedeus the brother of John and James the son of Alpheus
c. they hence take occasion to contemn and reject the Doctrine it self which they teach And this is one great and main cause of the contempt of the Gospel and of so little profiting by it in these our dayes Use Use Take heed we be not in this like unto the profane and wicked beware of stumbling thus at the outward quality or condition of the persons of Gods Ministers sent unto us with the Word of Salvation let not this be as a block in our way to hinder and keep us from believing and imbracing the Doctrine it self which they bring to us Therefore let us turn our Eyes from the persons of Gods Ministers and let us especially look at the Doctrine it self which they Preach to us which if it be sound and agreeable to the written Word of God we are to imbrace and yield obedience to it whatsoever the outward quality or Condition of the person be that Preacheth it though he be but a mortall and frail man like our selves and though he be a man of mean outward estate in the World or of mean Parentage Kindred c. The Heavenly Treasure of the Word of God is never the less worth or less to be esteemed though it come to us in Earthen Vessellâ— as the Apostle speaketh 2 Cor. 4. 7. If a Message be sent to any of us from some great person we look not so much at the person that brings it as we do at the Message it self So when Ministers of the Word Preach the Word of God to us we must not so much have an eye to the outward quality of the persons that Preach as to the Doctrine it self which they deliver the excellency and Divine Authority whereof must move us to imbrace and yield obedience to it Mark 6. 4 5 6. But Jesus said unto them c. Mar. 11. 1620. THe Evangelist having in the former Verse shewed that the People of Nazareth took offence at Christ in regard of his mean Education birth and kindred and were hindred thereby from believing in him and from imbracing his Doctrine Now he setteth down the events which happened upon this their being offended 1. Our Saviour closely reproveth them for taking offence at him and for contemning and rejecting his person and doctrine shewing them the cause of that contempt which was this That he was their Countryman who having heretofore lived and been brought up amongst them for sundry years together was familiarly known to them and therefore they so contemned him And that it was so he proveth by a common and general sentence or proverbial speech then in use as it seemeth in these words A Prophet is not without honour but in his own Countrey c. The summe whereof is this That the true Prophets of God are usually most contemned where they are most familiarly known as among their own Countrymen kindred c. The second event is That our Saviour being so contemned of his Countrymen did work but few Miracles among them Verse 5. 3. That he marvailed at their unbelief Verse 6. 4. That he left them and went round about the Villages teaching A Prophet This word doth often signifie such extraordinary Teachers as were stirred up and immediately called of God to teach the Church and to foretell things to come But here it is to be taken in a more large sense for any ordinary Teacher or Minister of the Church lawfully called to that Office either immediately of God or mediately by the Church Act. 15. 32. Judas and Silas are called Prophets that is Ministers or Teachers of the Church So also we are to take the word 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Is not without honour Is not contemned and vilified or dishonoured But in his own Countrey In the place where he hath been born or brought up and lived In his own house That is in his own family or among those of his natural Stock or Lineage for so the word house is sometimes used as 2 Sam. 7. 18. David thus speaketh What am I O God and what is my house c. And Luke 1. 27. The Virgin Mary is said to be of the house of David that is of the natural race and posterity of David Vide Bezam in hunc locum Now this proverbial sentence uttered here by our Saviour is not so to be taken as if it were generally and absolutely true in all cases for sometimes a Prophet of God may be dishonoured out of his own Countrey among such as are strangers to him and none of his familiar acquaintance or kindred yea this often commeth to pass as experience sheweth And on the other side sometimes a Minister of God may be well respected and honoured even in his own Countrey and among his kindred and so it was with our Saviour himself for although the most of these Nazarites his Countrymen did take offence at him yet there is nothing against it but that we may think some few of them at least did well respect him and his doctrine and believe in him which is the more probable because it is said Verse 5. That he wrought some Miracles among them which it is likely he did for their sakes who did honour him and believe in him And though some of his Kindred also did not so honour him as they should as we heard Chap. 3. 21. where they said of him That he was beside himself yet others of them did truly honour him and believe in him as those Kinsmen of his mentioned in the former Verse James Joses c. Therefore our Saviour's meaning here is to shew not what comes alwayes to passe but what most usually falleth out to the Teachers of the Church that for the most part they are not so much contemned amongst any as amongst their own Countrymen Kindred c. So much of the sense of the words Doctr. 1 Doctr. 1. Here then we learn That good and faithfull Ministers of God are usually most subject to contempt and dishonour in the places where they are most familiarly known as amongst their own Country-men Kindred or those of their own family Our Saviour Christ had experience of this for he was no where so little regarded nor so much vilified as among his own Countrymen of Nazareth as we see here and Luke 4. Though he came twice to preach unto them yet both times he was rejected of them and not only so but they thrust him out of their City the first time he came and would have thrown him headlong down the Hill on which the City stood Luke 4. 29. And as his Countrymen so also some of his Kindred were apt to dishonour him as may appear both by this place and also Mark 3. 21. Joh. 7. 5. In which respect that may be truly said of him Joh. 1. 11. He came unto his own and his own received him not And this also we may see in some other Prophets and Ministers of God
time to come take heed of it This true repentance for this haynous sin of contempt of the Word of God is the only means and way to prevent his heavy wrath threamed against such contemners Use 2 Use 2. See what we in this Land may justly fear and look to come upon us for the great and general contempt of the Word of God and of his faithful Ministers which is and hath been long a raigning and crying sin amongst us For this sin alone if there were no other abounding in this Land we have cause to fear and expect some more heavy and grievous Judgment of God than as yet we have self For so the Lord hath used severely to punish whole Nations and Kingdoms for the contempt of this Word as he did the Nation of the Jews for contemning the doctrine of the Prophets Therefore as the Lord spared not them so we must not look he should alwayes spare us and let us go unpunished if we repent not of this sin God is still as just as he hath been to revenge the contempt of his Word Use 3 Use 3. How much more fearful Judgment and Punishment in this life and after this life may those justly look for who are not only contemners but malitious and cruel enemies and persecuters of the Word of God and Ministers of it How heavy shall the damnation of such be If the punishment of contemners of the Word shall be more grievous and intolerable at the day of Judgment than the punishment of Sodome and Gomorrha then surely the Judgment of the open malicious enemies of the Gospell shall be much more intolerable at that day and not onely at that day but even in this life the Lord will severely punish such as we may see in the example of the Jews after Christ's comming in the flesh against whom our Saviour denounceth a most fearfull Judgment for this sin of cruelty to the Lords Prophets Matth. 23. 34. Behold I send unto you Prophets and Wisemen and Scribes and some of them ye shall kill and Crucify and some ye shall scourge in your Synagogue and Persecute them from City to City that upon you may come all the Righteous Bloud c. And ver 37. O Jerusalem Jerusalem thou that killest the Prophets c. See then how much the Pope of Rome and his adherents have to answer for who are so deep in this sin of Persecuting the Word of God and the Faithfull Preachers and Professors of it c. Use 4 Use 4. Take heed every one that we be not guilty of this contempt of God's Word in any degree or kind lest we provoke the Lord and pull down his wrath upon our heads And on the contrary let us more and more love and highly esteem his Word and 1 Thess 5. 20. Think even the feet of those beautiful who bring to us the Gospell Rom. 10. 15. Thus much in general of the Judgment here threatned against contemners of the Apostles and their Doctrine Now to speak of the amplifying of it 1. By the measure of it compared with the punishment of Sodome and Gomorrha 2. By the Circumstance of time when this punishment shall be inflicted at the Day of Judgment Doctr. 1 Doctr. 1. In that our Saviour denounceth heavier Judgment and condemnation against the Jews than against those of Sodome and Gomorrha because the Jews had more excellent means to work Faith and Repentance in them then the Sodomites and Gomorrheans Hence gather that such as have excellent and powerfull means of Grace and Salvation if they make not good use of them are lyable to more heavy condemnation than such as have not so excellent means Matth. 11. 21. Our Saviour sheweth that the damnation of Tyre and Sidon and of Sodome which had not the Doctrine and Miracles of Christ among them shall be more tolerable then the damnation of those Cities of Chorazin Bethsaida and Capernaum where Christ Preached and wrought his chief Miracles because they did not profit by those excellent means So Luke 12. 47. That Servant which knew his Lords will and yet did not according to his will shall be beaten with many stripes But he that knew it not and did commit things worthy of stripes shall be beaten with few stripes Joh. 3. 19. This is the condemnation that Light is come into the World and men loved darkness rather then Light c. that is this shall aggravate their Condemnation because they have had so excellent means of Salvation and yet made no use of them Reason of this Doctrine Luke 12. 48. Unto whomsoever much is given of him shall be much required Every ones accompts shall be according to his receipts at the Lord's hand Where the Lord giveth excellent means of Grace there he requires so much the more excellent fruits of Grace therefore if such be not answerable in fruit to the means they have their sin is the greater and so their Condemnation more heavy and grievous Use 1 Use 1. Hence then it follows that the happiness of a people or of any person doth not stand in this that they have excellent means of Grace and Salvation as the Word powerfully Preached to them the Sacraments duly administred and such other means publick and private to bring them to knowledg and to work Faith and Repentance in them though they have these excellent and pretious means yet this alone makes them not happy for they may enjoy the means and yet not profit by them nor be the better for them nor any thing the nearer unto Salvation for them nay they may be the further from it and their condemnation may be more heavy than if they had never had the means this therefore is the happiness of a people not to have the means but to have and use them aright and to profit by them unto Salvation Let none therefore rest in this that they live or have lived under excellent outward means of Salvation but look to it that they have truely profited by them and that they bring forth fruits of Knowledg Faith Repentance and newness of life c. answerable to the means they have had otherwise those means shall rise in Judgment against them and shall increase the measure of their just condemnation Use 2 Use 2. See then how dangerous it is for any to live unprofitably under good means of Grace and Salvation not making any true saving use of them this brings so much the heavier Condemnation upon all such Take heed therefore of this fearfull and dangerous sin Matth. 3. 10. Now is the Axe laid to the root of the Trees Therefore every Tree which bringeth not forth good fruit is hewen down and cast into the fire Doctr. 2 Doctr. 2. Further we learn here That there are degrees of Hellish torments appointed for the Reprobate after this life It shall be easier or more tolerable for some then for others of the Reprobate easier for Sodome and Gomorrha at the day of Judgment
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in the
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
Disciples in their trouble and fear tells them who he was thereby intimating his presence that he was at hand to help and deliver them and for this cause also he afterward went up into the Ship to them Ver. 51. Now if his bodily presence were so comfortable to his Disciples in these their troubles much more comfortable to the Faithful is his spiritual presence whereby he is present with thâ—â— in all their troubles by his Divine Power Providence and Mercy to assist and strengthen them and to comfort and deliver them Therefore Matth. 28. ult sending forth his Apostles to teach and baptize and mâ—ving how many troubles they should meet with in execution of that their Ministry he promiseth them for their comfort that he will be with them alwayes unto the end of the World For this cause also when Paâ— was in great trouble and danger at Jerusalem the Lord himself came and stood by him in the night to â—â—mfort and encourage him See Act. 23. 11. Use 1 Use 1. See how to comfort and encourage our selves agaiâ— all fears terrours and doubts in time of trouble and danger outward or inward look at Christ's preâ—â—nce with us and labour by Faith to believe and be perswaded of it To this end consider what promise he hath made to be present with us in the greatest troubles Isa 43. 2. Fear not for I have redeemed the c. When thou passest through the Waters I will be with thee c. So Psal 91. 15. I will be with him in trouble c. Use 2 Use 2. Pray unto our Lord Jesus Christ to shew himself preâ—ent with us in all our troubles fears and dangers Then we shall not be dismaied nor out of heart c. So much of our Saviour's manifesting himself to them c. Now to speak of his other words of comfort and encouragement Be of good cheer be not afraid Observ 1 Observ 1. He doth not sharply rebuke them for their over-much fear as he might have done but beareth with them and in mercy comforteth them against ther fear Hence gather that he is a meek gentle and merciful Saviour toward all his faithful Ones willing to bear with their Infirmities and ready to help and comfort them against the same Heb. 2. 17. A merciful High-Priest c. Heb. 5. 15. Not such a one as cannot be touched with the feeling of our Infirmities c. Isa 42. 3. A â—ruised Reed shall be not break and the smoaking Flax shall he not quench c. Use 1 Vse 1. Here is great Comfort to the Faithfull againsâ— their Infirmities and Frâ—â—lties If they see and feel them and be truly humbled for them and do constanâ—â—y strive against them then let them not be discouraged for they have such a Saviour as will not deal â—oughly and sharply win them for their Frailties and Corruptions He will not rebuâ—e or chastise them in Wrath for them but will rather bear with them in Meeknesse and in Merâ—y help and succour them and comfort them against their Infirmities c. Use 2 Use 2. This teacheth us how to â—eal with our Brethren which sin of Infirmity not to censure or reprove them over-sharply but in meekness and mercy to support them and help to bear their burthen herein following the practise of our Saviour Christ Mat. 11. Learn of me for I am meâ—k c. Rom. 14. 1. Rom. 15. 1. Gal. 6. 1. Observ 2 Observ 2. Further In that our Saviour doth here comfort his Disciples in their fear by the words of his own mouth bidding them be of good cheer and not to fear Hence we may observe that the word of Christ is a special and singular means to stay and comfort the heart against fear in times of danger As this was true of Christ's lively Voice when he was upon Earth that it was very comfortable to his Disciples in this their great fear and in the danger which they supposed So is it no lesse true of the written Word of Christ being by Faith apylyed unto the Conscience that it is very effectual to comfort and encourage the Faithfull against all Fears and Terrours in time of greatest Distresse and Danger Reas Reas This Word of Christ doth assure the Faithful of his special Protection of them in the midst of greatest dangers and this must needs be a special means to stay and comfort their hearts against fear in such dangers Use Use See how to comfort our selves against such fears as we are apt to be troubled with in times of danger see that we be well acquainted with the Word of Christ and labour by Faith to apply it to our selves for comfort in such cases Hearken to the voice of Christ's Word speaking comfort c. So much of our Saviour's comforting of his Disciples by word Now it followeth to speak of his Comforting them by Deed Going up unto them into the Ship This he did to the end that by enjoying his company and presence they might be the more encouraged and comforted against their fear and danger in which they were before Hence we learn that Christ's presence is a great comfort to the Faithful in all troubles and dangers But of this before Mark 6. 51 52. And the Wind ceased c. Jan. 20. 1621. OF Christ's miraculcus walking on the Sea and the Consequents of that Miracle we have spoken Now in these two Verses is laid down another Miracle wrought by our Saviour about the same time namely His miraculous stilling of the Tempest of Wind which was risen on the Sea Where consider two things 1. The Miracle it self 2. The Consequent of it Touching the former the Points of Instruction to be gathered from it have been before handled in speaking of the former Miracle To proceed therefore to the Consequent of this and the former Miracle for it is to be referred unto both it is laid down in these words They were sore amazed in themselves and wondred Now this amazement and wonder is amplified 1. By the measure or greatness They were sore amazed beyond measure c. 2. By the Causes of it 1. More near The want of due consideration of the Miracle of the Loavs formerly wrought 2. By the remore cause thereof viz. The hardness of their hearts They were sore amazed Or astonished with great fear and admiration of the great and strange Miracles wrought by Christ in walking upon the Sea and stilling the Wind unto which also are to be added two other Miracles wrought by Him about the same time One of which was that he inabled Peter to walk upon the Sea Matth. 14. The other was that the Ship being now in the midst of the Sea or not far from the midst for they had rowed but 25 or 30 furlongs when Christ came to them Joh. 6. 19. our Saviour caused it to come suddenly to the Land or Shore as appeareth Joh. 6. 21. So that here were four severall Miracles wrought together by our Saviour
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn â—ob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was â—ob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â— belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ— us then be willing to suffer
constancy and perseverance in Prayer though they do not at first or for long time perhaps find the fruit and confort of their Prayers This must be so far from discouraging them that it must provoke and excite them to perseverance in Prayer and cause them to be more and more instant and importunate with the Lord Luke 18. 1. for assuredly if they thus continue in Prayer and follow God with their earnest sutes from time to time though he long defer to hear yet he will hear at length though for a time he stop his ears and shut out their Prayers yet he will at length shew that his ears are open to them though for a time he seem to shut the door and gate of mercy yet he will at length set it wide open if thou continue knocking at it c. Yea the longer he defers to hear the more abundantly and liberally will he at length give unto thee that which thou hast long sued for he will even open the fountain and treasury of his Grace and Mercy to thee as he did to this Woman Observ 2 Observ 2. This faithful Woman was tried and exercised for a time with many and great trials and afflictions both outward and inward It was a heavy outward Affliction to her that her young Daughter was given over to the Devil's Tyranny to be possessed and miserably vexed of him And it was no less grievous an affliction to her mind and Conscience that when she came and prayed to Christ to help her he not onely refused to hear her but pleaded against her and seemed also to speak contemptibly and reproachfully of her as we have heard And yet here we see that in the end the Lord gives a happy and comfortable end and issue to all these her troubles for our Saviour assureth her that her Prayer is heard and her Daughter delivered from the Power of the Devil Hence then we learn that howsoever the Lord doth use to try and exercise his Children with many and great troubles inward and outward yet he doth in the end deliver them and give them a happy and comfortable issue out of their troubles Psal 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation make away to escape c. Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord c. 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations c. Many Examples of this we find in Scripture as in Joseph Job David Jeremy Daniel Jonah Paul c. All these greatly tryed with Affliction yet were all in the end delivered and found a happy issue c. Reasons Reasons 1. The Lord hath promised thus to deliver his Children in due time out of their troubles Psal 91. 15. I will be with him in trouble I will deliver him c. Psal 50. Call upon me in the day of trouble I will deliver thee 2. It makes for the Glory of God even for the Glory of his Power Mercy and Faithfulness to give a comfortable issue to the troubles of his Servants according to his promise therefore his own Glory being most pretious unto him he cannot but deliver them 3. He hath also respect herein to his Children's Infirmity not alwayes holding them under the Crosse lest through natural Infirmity they should faint and be discouraged in their troubles or grow to Impatiency and murmuring or be moved to use unlawful means to help and deliver themselves Psal 125. 3. The Rod of the wicked shall not rest upon the Lot of the Righteous lest the Righteous put forth their hands unto Iniquity See also 1 Cor. 10. 13. Vse 1 Use 1. Great comfort to the faithful in all trials and afflictions with which the Lord exerciseth them though they seem never so tedious and grievous for the present and though never so long continued this is their comfort that they shall not alwaies be holden under the Cross the Rod of God shall not alwaie rest upon them but they shall in time be delivered there is a time set and appointed of God for their deliverance and for the happy issue and end of their troubles and though this time be never so long deferred yet come it shall at length and they shall have deliverance Hebr. 10. He that shall come will come c. In the mean time we must wait upon God by Faith Hope and Patience resting and building upon his Promise which he is faithful to perform and will in due time perform sooner or latter by one means or another either by removing the cross it self or by mitigating the sharpness of it or by giving Strength and Patience to bear it For there are many wayes of delivering and many kinds of God's deliverance It is our Ignorance to dream but of one kind which is the removal of the Evil or Affliction it self which we suffer whereas the Lord hath other wayes to deliver which are or may be as good and better for us Though he take not away the cross it self yet if he deliver thee from the sharpness of it if he deliver thee from murmuring and impatiency and from fainting and sinking under the burden of thy Cross these are great deliverances and the Lord herein doth much for thee Besides he will also in the end take away the Affliction it self and free thee from it if not in thy life time yet at the end of life by death which shall put an end to all troubles and miseries of the godly Revel 14. 13. Blessed are the dead they rest from their labours c. This being so it should comfort us in all troubles and keep us from fainting and being weary in our minds and from casting away our hope and confidence in God Hebr. 12. My Son faint not when thou art rebuked of the Lord. There is no cause why we should faint or be discouraged no not in the most grievous trials and of longest continuance though the Lord should hold thee never so long under the Rod yet remember that he hath promised deliverance in due time and it makes for his honour and glory to deliver thee therefore he cannot but do it in due time though it be never so long first In the mean time live by Faith and make not too much haste out of trouble till the Lord please to make a way for thee Isa 28. He that believeth will not make haste Prescribe not God any time when to deliver thee or means or manner how to deliver thee but refer all this to his wisdom who knoweth the fittest time and the best way and means c. He knoweth when we have been exercised and tryed enough in the fire of Affliction As the Gold-smith knoweth best when to put in the Gold into the fining pot
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
Pharisees and of Herod together with his reproof of them for misunderstanding that his Admonition from Verse 14. to the 22. 4. His miraculous Curing of a blind man near to the Town of Bethsaida from Verse 22. unto the 27. 5. His questioning with his Disciples touching the opinion of the People and touching their own opinion of his person together with their Answer thereunto Verse 27 c. unto 31. 6. The foretelling of his Passion and Resurrection Verse 31 c. to the 34. 7. Lastly A sum of Doctrine delivered by our Saviour to his Disciples and the Common People Ver. 34. to the end of the Chapter Touching the first The miraculous feeding of 4000 c. we may consider 1. The Circumstances of the Miracle Ver. 1. unto the 6th Verse 2. The Miracle it self or the manner of working it Ver. 6 7 8 9. The Circumstances are three 1. The time when it was wrought In those dayes that is about the same time in which he cured the deaf and dumb man at the Sea of Galilee mentioned in the latter part of the former Chapter See Matth. 15. 32. 2. The Occasion of it The People's want of Food which is amplified by the greatness of the Multitude which were in this want The Multitude being very great c. Ver. 1. 3. A special Antecedent or Preparative going before the Miracle and making way unto it viz. The Conference of Christ with his Disciples about the People's great want and distress and about the supply of their want by using some means of ministring food unto them Ver. 2 3 4 5. Touching the first Circumstance viz. The time when this Miracle was wrought I will not insist upon it because there is no matter of great moment to be plainly gathered thence for our Instruction Observ Observ Onely we may observe the unwearied pains and diligence of our Saviour in doing good by his Miracles to the People in that he wrought so many Miracles at or about one and the same time for having before cured him that was deaf and dumb and many others also which were lame blind c. as may appear Matth. 15. 30. yet he is not weary of doing good but unto all the former Miracles which he had wrought at this time he addeth this also of feeding the whole Multitude miraculously See Ver. 2. He had spent three dayes c. This must teach us after his Example to be painful and diligent in doing good to others and in shewing Love and Mercy to them according to our abilities and as occasion is offered Gal. 6. 9. Let us not be weary of well-doing c. True Love is laborious and diligent in doing good to others Souls and bodies at all times upon all occasions c. 1 Thess 1. 3. The Apostle mentioneth their Labour of Love Touching the second Circumstance The Occasion of this Miracle The People's want of Food amplified by the number of the People being very great Having nothing to eat that is No Provision of Food or Victuals to satisfy their hunger Observ 1 Observ 1. In that our Saviour took occasion from their want of Food to work this Miracle for the supply of their want and relief of their necessity Hence observe that we should after his Example take occasion from the miseries and necessities of others to shew our love and mercy in helping and relieving them as we are able The consideration of their necessities whether bodily or spiritual should provoke and stirr up our Love and Mercy to help and relieve them Gal. 6. 10. As we have Opportunity let us do good to all c. that is as occasion is offered us by others wants and necessities Isa 58. 7. Is not this the Fast that I have chosen when thou seest the naked that thou cover him c. Reason Reas This is one cause why the Lord doth suffer others to be in misery and necessity that so from their want we might take occasion to shew our Love and Mercy in relieving them Their necessity is our best opportunity of doing them good Vse 1 Use 1. See then how fit it is for us to take special notice of the miseries of others both bodily and spirituall for else how can we take occasion by them to shew our love and mercy in relieving them See then how fit it is to visit and go unto such as are in misery or want in sickness pain poverty c. Exod. 2. 11. Moses being grown up went out to his Brethren and looked on their burthens And Mat. 25. the Elect shall be commended and rewarded at the last day for visiting and coming unto Christ's faithful Members being sick and in prison Use 2 Use 2. Reproof of such as are not moved by consideration of others miseries and wants to help and relieve them being able but neglect and let slip such good occasions of shewing their Love and Mercy to others This shews want of true Love and Mercy whose property it is to take all good occasions of doing good to others Use 3 Use 3. This shews the great sin of those who take occasion from others necessities and miseries to insult over or upbraid them Vse 4 Use 4. To stir us up to take special notice of others wants and miseries both bodily and spiritual and from thence to take occasion of comforting and relieving them as we are able Seest thou another in poverty and want and art able to supply his want Take occasion to shew thy love in helping him Seest thou another suffer Hunger Thirst Nakedness Take occasion as thou art able to supply him with Meat Drink and Raiment Seest thou one that is in sickness pain c Take occasion to comfort him to pray for him c. So in spiritual necessities of others c. See Mark 6. 34. Observ 2 Observ 2. In that the greatness of the Multitude which wanted Food is mentioned the more to amplify and set out the greatness and weightiness of this occasion which moved our Saviour to work this Miracle Hence gather that the greater and more weighty occasion is offered us the more careful and forward should we be at any time to do good to others The greater multitude of People were now in want of Food the more careful was our Saviour to work a Miracle for the relieving of them So at other times the greater occasions were offered him of doing good either by his Miracles or Doctrine the more careful and forward was he to do good Matth. 13. 2. when great Multitudes were gathered unto him he took occasion to speak many things to them in Parables And Mark 3. 20. we heard that when a great multitude came together to hear him and to be partakers of his Miracles he was so forward to take that special occasion of doing them good that he suffered himself and his Disciples to be hindred from eating their Meat The like zeal and forwardness should we shew in doing good when such special and
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
such remain grosly ignorant in matters of Religion even in the most common and easy Principles of it seeing they refuse the means of being better instructed Besides that hereby they greatly dishonour God and shew contempt of the Authority of those that are set over them in place of Government Again this also reproveth such as being called before such as are in place of publick Authority to give an Accompt of their Faith and Religion do refuse to do it either through shame or fear of Mens displeasure or do for these or the like causes dissemble their Faith and Religion A great dishonour to God and betraying of his Truth Observ 2 Observ 2. In that the Disciples did here make outward Confession of their Faith unto Christ requiring them so to do we learn that true Faith must not lye hid in our hearts but it must be outwardly confessed to others and before others as occasion is offered and so often as we are thereunto called Rom. 10. 10. With the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Mat. 10. 32. Whosoever shall confess me before men him will I also confess before my Father which is in Heaven But whosover shall deny me c. For this cause Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession to shew that we are not onely to believe in him by Faith but also to make outward Profession of this Faith before men when we are thereunto called 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God Thus have the Saints of God used to make outward Confession of their Faith before men when they had a Calling so to do Mark 9. 24. So the Apostles being brought before Authority confessed their Faith as Paul before Agrippa and Festus Act. 26. So the Martyrs as Steven and others that followed him whence they were also by the ancient Fathers called Confessours yea Christ himself before Pontius Pilate witnessed a good Confession 1 Tim. 6. 13. Quest Quest. When are we called to make outward Confession of our Faith before men Answ Answ 1. When such as have Authority over us do demand of us an Accompt of our Faith ut suprà dictum 2. At other times when there is hope and likelihood of glorifying God and edifying others thereby for otherwise it is better to be silent than to make any such outward Profession As if it be before malicious professed enemies and scoffers at Religion here is no fit time or place to make Profession of our Faith but we more glorify God by silence Mat. 7. 6. We are forbidden to cast Pearls before Swine c. Use 1 Use 1. To reprove such as fail in this excellent and necessary duty of making outward Confession of their Faith before others as occasion is offered Some think they may keep their Religion and Faith to themselves and need not make any outward Profession of it to others but here we see the contrary It is not enough to believe with the heart but there must be also Confession with the mouth Others are afraid to confess their Faith in Christ before such as are Enemies of Religion lest it endanger their liberty goods or life This was the Sin of Peter into which he fell through infirmity denying and forswearing Christ to save his own life The like have others done in time of Persecution Others are ashamed to make Confession of their Faith before men lest it be some disgrace or discredit to them See Joh. 12. 42. Let such consider what our Saviour saith in the last Verse of this Chapter Whosoever shall be ashamed of me and of my words in this sinfull Generation of him shall the Son of Man be ashamed when he cometh in the Glory of his Father with the holy Angels Others are ignorant and know not how to make Profession of Christ or of their Faith when it is demanded Vse 2 Use 2. To exhort us to make Conscience of this Christian duty of confessing and professing our Faith before men so often as good occasion is offered and we have a Calling to it yea though it be with hazard of our goods liberty or life it self in case we should be called before such as are the professed enemies of the Goâ—pel and of Christ yet we must not shrink from our Profession for fear of their displeasure or of any Punishment they can impose on us but we must witness a good Confession Rules for the right performance of this Duty of outward confessing our Faith 1. It is to be done with Christian wisdom and discretion observing due circumstances of time place and fit Persons before whom we do it 2. To be done with spiritual boldness and freedom of Speech not being daunted or dismayed herein by the faces of men that are enemies of the Truth though never so great Examples of this courage and boldness we have in sundry of the Martyrs 3. This Confession must come from inward truth and sincerity of heart aiming at God's Glory and the good of others it must not be in Hypocrisy aiming at our own praise credit or advantage 4. It must be done with the Spirit of meeknesse and mildnesse and not in distempered Passion or heat of Contention 5. It must be with fear and reverence of the Maâ—esty of God before whom we stand and with reverent regard of his truth which we make profession of 1 Pet. 3. 15. with meekness and fear Mark 8. 29. And Peter answereth and saith unto him Thou art the Christ. â—une 19. 1625. NOw followeth the matter confessed Thou art the Christ Doct. 1 Doctr. 1. That Jesus the son of the Virgin Mary is the Christ or true Messiah that is to say that special and singular Person ordained of God to be the Mediator between God and Us and to be the Redeemer and Saviour of Mankind This is the main truth believed and professed here by Peter for the rest of the Apostles Thou art the Christ that is to say Thou who hast avouched thy self before to be the Son of man for so our Saviour did Matth. 16. 13. Whom say the People that I the Son of man am art the true Christ oâ— Messiah ordained and sent of god to execute the Office of a Mediator in redeeming and saving Mankind The same truth also they had before this time made Profession of Joh. 6. 69. We believe and are sure that thou art that Christ the Son of the living God Yea this some of them did believe and profess at the time when they were first called to be Christ's Disciples as may appear Joh. 1. 41. Andrew so soon as he began to follow Christ finding his Brother Peter tells him thus We have found the Messiah which is
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
c. Hereby our Saviour implyeth that after they had seen this Transfiguration they should taste of Death in the time appointed of God This he presupposeth whence we may learn that even the faithful Saints and Servants of God are subject to bodily death and shall at length in their due time taste and have experience of it As they cannot by before the time appointed of God so when that time cometh they must and shall certainly taste of Death This is true of all the Saints and faithful even of the best and most excellent Christ's own Disciples yea the most eminent and chief of them for Grace as Peter James and John who are here particularly meant must at length come unto Death Joh. 21. 19. Our Saviour foretells Peter of his Death and the manner of it And 2 Pet. 1. 14. he prophesies of his own Death Shortly I must put off this my Tabernacle even as our Lord Jesus hath shewed me Touching the Death of James we read Acts 12. 2. that Herod put him to Death And touching John although some have erroneously imagined that he should not dye at all but remain alive till Christ's second coming grounding this their errour upon those words of our Saviour Joh. 21. 22. yet that the contrary is true may appear not onely by the words of John himself ver 23. of the same Chapter and by our Saviour's words in this place but also by the testimony of sundry antient Writers of the Church who report that he dyed and was buried at Ephesus about a hundred years after the Birth of Christ Now as it is true of these three Disciples of Christ here spoken of that in their due times they tasted of Death So is it also true of the rest of Christ's Disciples and of all the Saints of God mentioned in Scripture that as they lived unto the time appointed of God so when that time was come they dyed or tasted of Death So all the holy Patriarchs Prophets religious Kings of Israel and Judah lived and dyed c. So all the Saints in the new Testament Esay 57. 1. The Righteous perisheth and mercifull men are taken away c. viz. By Death they are taken away from the Earth Reas 1 Reas 1. Bodily Death is the common condition appointed of God for all men to pass thorough Hebr. 9. 27. It is appointed unto men that is unto all men once to dye Therefore it is appointed for the Saints of God as well as others Job 30. 23. I know that thou wilt bring me to Death and to the House appointed for all living Reas 2 Reas 2. The Saints of God are tainted with the corruption of sin as well as others Therefore they as well as others are lyable to Death as the wages of sin Rom. 5. 12. Death passed upon all men for that all have sinned Object 1 Object 1. Joh. 8. 51. If a man keep my saying he shall never see Death Answ Answ It is to be understood of eternal Death not of Temporall Object 2 Object 2. Henoch and Eliah dyed not but were taken away from Earth to Heaven extraordinarily Hebr. 11. 5. Henoch was translated that he should not see Death Eliah taken up to Heaven in a fiery Chariot c. 2 King 2. 11. Answ Answ These were extraordinary and speciall Examples to whom the Lord for speciall causes did vouchsafe this Priviledge which therefore makes nothing against the general and ordinary course which God doth take with all other his Saints viz. To bring them unto Death and to cause them to taste of it every one in their time Object 3 Object 3. 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Answ Answ That change of the Saints found alive at Christ's second coming shall be in stead of Death unto them Quest Quest why doth not the Lord abolish Temporal Death as well as eternal unto his Saints and wholly free them from the former as well as from the latter seeing he hath Power so to do Answ Answ The Lord will have Temporal Death to remain and that his Saints and Children shall taste of it as well as others for these Reasons 1. That they may be conformable to Christ their Head who first tasted of Death and so was Crowned with Glory Hebr. 2. 9. 2. To humble them the more in the sense of their sins which are the meritorious and procuring cause of Death in them 3. The Lord hath thought it fit that as Sin brought Death into the World so Death should carry Sin out of the World That his Saints should be freed from all remnants of sinful corruption by means of Death Use 1 Use 1. For admonition to the Saints and Faithful as well as others to make accompt of Death and to prepare and fit themselves to undergo and taste of it make a vertue of necessity Seeing they must dye therefore daily prepare to do this great and last work of a Christian Job 14. 14. All the Dayes of my appointed Time will I wait till my change come Object Object The Saints and Faithful cannot but be fit and well prepared for Death Therefore this admonition is needless c. Answ Answ There are Degrees of fitness and preparedness for Death And though all true Believers are in some measure prepared for it yet because this their preparation is mingled with much weaknesse and imperfection therefore they have need daily to fit and prepare themselves for Death in a farther degree and measure Quest Quest How is this to be done Answ Answ 1. By frequent and often meditation of Death and of the necessity of it by God's Ordinance c. Deut. 32. 29. Oh that they were wise that they would consider their latter end This is called numbring of our Dayes Psal 90. 12. So teach us to number our Dayes c. make Death present to us by meditation before it come 2. By often meditation of those Grounds of comfort which the Word of God affordeth to the Saints against Death As 1. The Death of Christ whereby he hath satisfied for their sins and so taken away the sting and curse of their Death so as now it is not hurtful to them nor to be feared at all 1 Cor. 15. 55. O Death where is thy sting c 2. The blessed estate and condition of the Saints immediately after Death resting from their Labours c. Rev. 14. 13. Their Souls carryed by the Angels into Abraham bosom c. 3. The Resurrection of our Bodies which we hope and certainly look for at the last Day c. 3. By daily renewing their Faith and Repentance that so they may be more and more assured of the pardon of their sins and peace with God in Christ and so that they shall dye in the Lord c. Use 2 Use 2. A motive to us to be willing to dye and to encourage us thereunto whensoever the Lord shall call us to it seeing Death is such a condition and
at the first appearing of it yet so as at length it did in speciall manner overshadow Moses and Elias namely by inclosing and compassing them about and so separating them from Christ and taking them away out of the Disciples sight Luke 9. 34. They feared as they entered into the Cloud that is the Disciples feared when they saw Moses and Elias enter into the Cloud and ready to be taken out of their sight Quest 1 Quest 1. Wherefore or to what end was this extraordinary and miraculous Cloud now sent and caused to appear over Christ and those that were with him in the Mount Answ Answ For sundry Causes or Ends. 1. That it might be a sensible Sign and Token of the extraordinary presence of God that is of God the Father and to shew whose Voice it was that was immediately uttered out of this Cloud that so they might hear it with more attention and reverence So at other times God used to testify and manifest his presence by causing some speciall and extraordinary Cloud to appear sensibly as at the giving of the Law on Mount Sinai Exod. 19. 16. And when Solomon had builded the Temple the Lord shewed his speciall presence there by the filling the House with a Cloud 1 King 8. 10. See Psal 97. 2. 2. That by means of this Cloud appearing that heavenly Voice of God the Father which was now immediately to be uttered touching Christ might the more easily be uttered and sounded forth in the hearing of the Disciples 3. That by this Cloud Moses and Elias might be suddenly taken away and conveyed out of the Disciples sight ut suprà dictum 4. This Cloud was sent to cover and hide the unspeakable Glory of God the Father and of Christ and of Moses and Elias from the sight of the Disciples lest otherwise their eyes should be too much dazled and their minds too much astonished with the beholding thereof 5. Lastly It is probable That this Cloud was sent to curb and restrain the Disciples from too curious prying into that heavenly Glory of Christ and of the Saints further then was fit for them as yet to do Therefore as they saw not the first beginning of Christ's Glorious Transfiguration nor the manner of the first appearing of Moses and Elias for they were then fallen asleep as hath been shewed before so neither were they suffered to see the particular manner of the ceasing of Christ's Glory nor of the departure of Moses and Elias by reason of this Cloud over-shadowing them Quest 2 Quest. 2. Why did God the Father now testify his presence by a bright or shining Cloud seeing at other times the Lord used rather to appear in a dark or black Cloud as at the giving of the Law on Mount Sinai c. Answ Answ Because this bright and glorious Cloud was most suitable to the present occasion that is to the glorious Transfiguration of Christ Observ 1 Observ 1. See the great Power of God That he is able not onely to work by ordinary means but also to create new and extraordinary means and instruments for the effecting and manifesting of his Will As here he created this Cloud extraordinarily c. And thus he doth in two cases 1. In shewing mercy to his Church and People See Exod. 13. 21. So he created the Manna and Quailes in the Wildernesse 2. In punishing the wicked So he created new Instruments of Vengeance upon Pharoah Exod 9. and 10. Use 1 Use 1. Terrour to the wicked living in their sins without Repentance They shall feel the wonderful Power of God executing Wrath and Justice upon them in this life and after this life Hebr. 10. 31. it is a fearfull thing to fall into the hands of the living God And Psal 90. 11. Who knoweth the power of thine Anger c. God is able to make new Creatures to be Instruments of his Vengeance upon the Wicked as he did in punishing Pharoah c. Let this move such now to repent Use 2 Use 2. Comfort to the godly at all times but especially in times of trouble and distress outward or inward The Lord being of such wonderful Power is able to help strengthen and deliver them either by means or without means If ordinary means fail he can create new and extraordinary c. Think of this Almighty Power of God in our greatest distresses and by Faith rest on it for help comfort deliverance So Dan. 3. 17. Our God is able c. Ephes 3. 20. Above all we ask or think So our Saviour himself Mark 14. 36. Father all things are possible to thee c. Vse 3 Vse 3. Teacheth us to fear offending this God who is of so great and wonderful Power to punish Sinners Psal 4 4. Tremble and sin not Luke 12. 4. Fear not them that can kill the body but him that hath power to cast into Hell If we fear to displease a mortal man whose breath is in his Nostrils because he is perhaps a man of Power or Authority How much more ought we to fear and stand in awe of the living God to beware of offending him by Sin who is so powerful to punish us able to muster all Creatures against us yea to make new Creatures as Instruments of his Wrath. Jer. 10. 6 7. Observ 2 Observ 2. Though God the Father did now sensibly manifest his presence in the Mount with Christ and those that were with him and did speak to them audibly yet he did not appear in any distinct form or shape either of Man or any other living Creature but onely testified and declared his presence by a bright Cloud over-shadowing Christ and those that were with him Whence we may gather that neither the â—od-head it self not the Persons in Trinity can be expressed or resembed by any outward form or shape of Man or of any Creature and therefore that we ought not to frame or make to our selves any Image or Picture to express the Nature of God or of any Person in the God-head Isa 40. 18. To whom will ye liken God Or what likeness will ye compare unto him For this very cause when the Lord did sensibly appear or manifest his presence unto men he did usually forbear to appear in any visible shape or form thereby to teach us that he would not have us to frame to our selves any Image or Shape of any Creature thereby to resemble either the Nature and Essence of God or any Person in Trinity So Deut. 4. 15. Take good heed to your selves for ye saw no similitude on the day that the Lord spake to you in Horeb c. lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female c. So also at this time of Christ's Transfiguration God the Father manifesting his presence did not appear in any visible form or shape but onely shewed his presence by a miraculous Cloud to shew that the Persons in Trinity cannot
of the Cloud So at the giving of the Law he spake unto Moses and the People out of a thick Cloud Exod. 20. And though it be said Exod. 33. 11. that God spake to Moses face to face c. yet that is not so to be taken as if he had spoken to him directly and immediately or as if he had shewed him his immediate face and presence for no Man could see that upon Earth and live as the Lord himself telleth Moses in Ver. 20. of the same Chapter but it is meant onely of the familiar manner of God'â— speaking and revealing of himself unto him Now the Cause and Reason why the Lord hath used thus mediately to reveal himself to men and not immediately is this that so they might not be too much astonished with fear at the fight of his Glory or hearing of his Voice but that they might be able to hear and understand his Will revealed to them And by this he hath in all Ages shewed his great mercy and goodness toward his Church and People in the manner of revealing his Will to them in that he hath therein condescended and stooped to their weakness teaching and instructing them in such manner and by such means as they were able to bear And although the Lord did at some special times manifest himself more immediately and in more terrible and fearful manner than at other times yet it was alwayes in such sort as they were enabled in some measure at least to hear his Voice and to understand his Will Now as this mercy and goodness of God in stooping to our weakness hath alwayes appeared in the extraordinary and more immediate Apparitions of God and Revelations of his Will to his People so especially it doth appear in the ordinary manner and means of revealing his Will to us namely in the Ministry of his Word in which he doth so familiarly and plainly speak unto us not by Angels nor in extraordinary Visions or Dreams nor by miraculous Clouds appearing in terrible manner but by the Voice of mortall men like unto our selves which is such a kind of Teaching as is of all other most plain familiar and easy for us to conceive and understand and whereof we are most capable and best able to profit by it Therefore let us thankfully acknowledge this as a great and unspeakable mercy of God to us that he doth not onely teach us and reveal his Will unto us in the things which concern our Salvation but doth also apply himself to our Weakness in the manner and means of teaching us being such as we are best able to bear If God himself should come from Heaven and immediately appear to us in his infinite Glory and speak to us by his own immediate Voice it would strike us dead to the Earth See Exod 20. 19. Yea if he should but send his glorious Angels to speak to us how terrible would their Voice and Presence be unto us Or if he should appear in a miraculous Cloud and so speak to us as now he did to the three Disciples in Mount Tabor how would it astonish us But now seeing it is the Lord's Mercy to speak in so plain mild and familiar manner to us by the Ministry of men like our selves How thankful should we be and how gladly should we hear his Voice thus speaking to us for our good and how highly should we esteem of this Ordinance of God in the Ministry of his Word by men So likewise of Ministers c. Now followeth the matter it self which was uttered or spoken by the Voice which came out of the Cloud This is my beloved Son hear him General Observation That there is a distinction of Persons in the God-head though but one Essence God the Father the first Person did utter this Voice And Christ the Son the second Person being present also was that Person concerning whom the Voice spake In which words are two things contained 1. A special Testimony given of the Person of Christ This is my beloved Son 2. A speciall Precept or Commandment given unto the Disciples in respect of Christ To hear him Of the first This is my beloved Son Matth. 17. 5. these words are added In whom I am well pleased But my purpose is to speak onely of the words set down by Mark. Here note that this testimony of Christ's Person that he is the Son of God was given from Heaven not for Christ's own sake or in respect of him for he had no need at all to be taught this truth touching his own Person nor to be confirmed in it but this Testimony was given for the Disciples sakes being now present with Christ that by this means their Faith might be confirmed in the truth of Christ's Person that he was the Son of God So Joh. 12. 30. at another time a little before his Passion when the like Voice was sounded from Heaven touching Christ our Saviour himself tells his Disciples that the Voice came not because of him but for their sakes Object Object The Disciples did already believe Christ to be the Son of God and Peter in the name of all the rest had a little before confessed him so to be as we heard Chap. 8. ver 29. and as it appeareth Mat. 16. 16. Therefore this Testimony from Heaven may seem needless Answ Answ Though they did already believe Christ to be the Son of God yet it was no needless thing but very necessary for them to be yet further confirmed in this truth 1. Because their Faith was as yet but weak and so had need of further strengthning especially seeing they were appointed to be special Witnesses of this truth afterward to others 2. This truth of Christ's Person that he is the Son of God is a main and principal Point of Doctrine taught in the Gospel of great necessity to be known and believed unto Salvation and therefore they had need to be throughly stablished in the belief of it 3. Though they did already believe Christ to be the glorious Son of God yet because he was not long afterward to be greatly abased and to suffer death as a man yea the shameful death of the Cross Therefore lest when they should see this come to pass they should begin to doubt of his Person whether he were indeed the Son of God it was needful for their Faith to be yet further stablished herein by this Voice of God himself from Heaven that so they might be the better armed against that great scandal and offence which otherwise they would have taken at his Cross and Sufferings But to come to the words of this Testimony touching Christ's Person In them are two things contained 1. That he is the Son of God 2. That he is his beloved Son Of the first How Christ is said to be the Son of God see before Chap. 1. Ver. 1. viz. not by Creation as the Angels nor by Adoption as true Believers in Christ but by natural Generation
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
and compassion toward his Child as appears by his manner of speaking to Christ so he shewed his care in bringing him to Christ and making sute to him to dispossess and heal him See before on the 26th Verse of the 7th Chapter Use 1 Vse 1. For reproof of such unnatural Parents who are not so affected with the outward miseries of their Children as they should be neither are they careful in using means for their relief and help but let them alone in their miseries neglecting the means appointed of God for their Childrens good Some are so hard-hearted as to see their Children lye sick and in pain and will scarce be at the trouble and cost to send to the Physitian for them nor to the Chirurgion when their Children are lame or impotent c. Others can see their Children to be in want of necessary Food or Rayment and have little care to provide for them as is fit and according to their ability and means Yea some Parents are worse who in stead of using means for the help and relief of their Children in such miseries do add affliction to the affliction of their Children by unjust provoking and grieving their Children in their sickness weakness c. How unnaturall are such Parents Worse than brute Beasts in this respect Let such know that this want of natural Affection is condemned by the Apostle Rom. 1. 31. among the sins of the profane Heathen and therefore should be far from Christians Vse 2 Use 2. If Parents ought to be affected with the bodily Afflictions of their Children and to use the best means for their help and relief therein then how much more in their spiritual Miseries and Necessities c. Se chap. 5. 23 24. Now followeth the Motives and Reasons which the father of this child useth to move our Saviour to take pitty of his child And 1. He alledgeth the lamentable affliction and misery in which his child now was being possessed with a Devil which misery of this child he further amplyfieth and layeth open to Christ in the verse following by relating the particular manner of the Devils taking and tormenting of his child by fits and at certain times Who hath a dumb Spirit His meaning is That he was bodily possessed with an evil Spirit or with a Devil which was entred into him and held possession of the powers of his body See before chap. 1. 23. how the Devil is said to enter into Men Which also had stricken the child with dumbness depriving him of the use of his Speech for which cause he was called a dumb Spirit And ver 25. he is called a Dumb and Deaf Spirit which shews That this evil Spirit being entred and having gotten possession in the body of the child had also stricken it both Dumb and Deaf Matth. 17. 15. He is said to be lunatick now lunatick persons are such as are stricken in their senses or taken with some kind of frenzy or madnesse at certain times of the Moon whence they are called Lunaticks from the latine word Luna signifying the Moon and such lunatick fits do proceed from the distemper of the blood and naturall humours of the Body Hence therefore it may be gathered That this child was not onely possessed with a Devil which made him both Dumb and Deaf but also that he was distempered with a lunacy or kind of madness which took him by fits at certain times of the Moon and was caused partly by the distemper of the natural humours of the hody and partly by the Devil's power stirring up and working upon those humors of the Body Now followeth the Points of Instruction in which as also in those that are to be gathered from the residue of the History of this Miracle I purpose to be the more brief because many of them I have had occasion before to speak of in handling the like Miracles of our Saviour Observ 1 Observ 1. That the Devil by God's permission hath Power really to enter into the Bodies of mankind that is to say into the bodies of Men Women or Children and to hold possession in them working and moving in them at his Will and Pleasure yea in the Bodies of good men and women and of the children of such So he entred into the body of this child and held possession in it So in the bodies of many others especially in our Saviour Christ's time and in the dayes of the Apostles in which times the Lord did permit and suffer the Devil to have this Power more commonly and ordinarily than now he doth and that for speciall cause that there might be the more occasion for our Saviour Christ and his Apostles and some others also who had the gift of working Miracles to exercise shew forth the same in the casting out of Devils from such as were possessed and that for the confirmation of the Doctrine of the Gospel And although this possession of mens bodies by the Devil was most frequent and usuall in those times of our Saviour Christ and the Apostles yet in the Times and Ages succeeding even unto this Day the Devil hath sometimes had and exercised this Power over the bodies of men by God's permission as may appear in Histories of the Church See before upon chap. 1. ver 23. Use Use See what cause for us to be thankfull unto God for that he hath appointed us to live in this age of the Church in which this Power of the Devil is much restrained so as he doth not so commonly exercise and shew it as heretofore and for that the Lord hath hitherto kept us and ours from this Power of the Devil not giving up our bodies to be possessed of him Especially we shall find cause to be thankfull to God for â—his mercy if we consider that our sins do deserve that he should even now give up us and ours to this Power of Satan as he did so many of the Jews in our Saviour's time our sins as are great as theirs c. Observ 2 Observ 2. In that this evil Spirit which was in the Child is called a dumb Spirit because he had stricken the Child with dumbness depriving him of the use of his Speech Hence we learn That the Devil hath Power by God's permission not only to enter into the bodies of men or children and to possesse them but also being in them to annoy and hurt the powers and faculties of nature in them hindring the operation and working of them he hath power to strike them in their bodily senses and to deprive them of the use of them and their Speech c. But of this there will be more fit occasion to speak afterward ver 25. It followeth Ver. 18. And wheresoever he taketh him c. Here the father of this possessed and lunatick child doth further lay open unto our Saviour the wofull misery and affliction of this child by relating the particular manner and circumstances of the Devil 's taking and
man whose very mercies are cruell Prov. 12. 10. On the contrary labour as the Elect of God to put on bowels of mercy c. Col. 3. 12. By this we resemble God Luke 6. 36. Be mercifull as your heavenly Father is mercifull By this also we resemble God's Children who are said to be mercifull men Esay 57. 1. Observ 4 Observ 4. That it is a most lamentable and grievous misery and affliction for any to have their Bodies given up of God unto the Power and Tyranny of the Devil either to be possessed by him or to be afflicted and tormented or any way abused by him This we may see here in the example of this Party who was possessed with the Devil and given up into his hands his case was most wretched and lamentable It was a grievous affliction to have his body possessed by the Devil that foul Spirit though he had but onely entred into him at time and had not stirred or moved in him to torment him or put him to any pain but that the Devil being in him should rent and tear his body racking and torturing it so grievously That with the very extremity of pain He fomed at the mouth yea that in his fits he threw him to the Ground and made him lye and wallow there foming and gnashing with his teeth and did pine and wast away as in a consumption c. what a lamentable case was this what a pittifull and rufull spectacle to behold And yet this was not all for the Devil also used in his fits to cast him by violence oftentimes into the fire and oftentimes into the Wa-ter to destroy him as is said afterward Neither was this all for besides all this before mentioned the Devil had stricken him both dumb and deaf so as he could neither speak to make known his own misery nor hear oâ—hers speak to him for his comfort which did exceedingly aggravate his misery And last of all this also did not a little augment the same that he had been so long a time in this wofull distresse even from his Childhood or Infancy as some read it ver 21. he being now a youth or young man of some age or years as is probable so that it is like he was for sundry years in this miserable case So that this example alone is enough if there were no other in all the Scripture to shew to us what a lamentable and grievous misery it is for any to have their Bodies given up of God though but for a time into the power of the Devil to be abused by him But the same may further appear to us by other like examples of such as were possessed in our Saviour's time See before chap. 5. 1 c. See it also in Job's example who though he were not possessed by the Devil yet so soon as God did but give Satan leave to strike him in his Body we see into what a lamentable case he soon brought him smiting him all over with boiles from the sole of the Foot to the crown of his Head So as Job was fain to sit down among the ashes and to scrape himself with a potsheard Job 2. 7 8. Use 1 Vse 1. See the hainousness grievousness of sin how offensive and odious it is to God in that it hath made our Bodies lyable and subject to the Devils Power and Tyranny to be so abused racked and tortured in this lamentable sort Sin is the Original cause and fountain of all this misery to which the Bodies of men are subâ—ect in this Life by reason of Satan's Power and Tyranny over them whensoever the Lord doth give up the bodies of any into his Power This wofull misery is come upon mankind as a just punishment for sin and were it not for sin the Devil should never have had any such power or leave from God either to enter into mens Bodies by possession or any other way to afflict and torment them in thiâ— lamentable manner as he did here unto this child or young man that was possessed This being so it must work and increase in us more and more a true hatred and detestation of all sin both in our selves and others especially in our selves and cause us to shew the same by our care to refrain sin and all occasions of it c. If we have cause to abhorr the Devil as our most malicious and cruel Enemy then much more to detest sin as the cause of all his enmity and of all that Power and Tyranny which the Lord permitteth him to have over mens bodies at any time Use 2 Use 2. See again what cause for us to be thankful unto God for his unspeakable mercy in not giving up our bodies or the bodies of our Children or others which are dear to us into the hands of the Devil to be abused afflicted or tormented by him in such woful and pitiful manner as this party was Especially if we consider the desert of our sins that for them God might most justly deliver up our bodies to Satan's power in this fearfull manner c. How then are we bound to God for not doing this how are we to blesse his Name for that he doth rather correct us with his own hand by bodily Sicknesse or otherwise than give us up into the Devil's hands to be punished c. As it is a token of a fathers love to his child and care of his good that he doth not appoint some cruel or hard-hearted servant to correct his son for his fault but he doth it with his own hands c. So here c. Use 3 Use 3. See also what cause there is for us daily to commit our selves and those that belong unto us to God's special protection praying him to keep us and ours not onely in our Souls but in our bodies from the Power of Satan and not to give up our bodies into his hands to be abused at his Will and Pleasure Seeing it is so grievous an affliction and misery to have our bodies subjected under the Devil's Power pray him to keep us from this wretched misery and not lay this heavy affliction upon us though our sins deserve it Use 4 Use 4. Hence gather That it is a far more grievous misery for any to be in spiritual subâ—ection and bondage under the Power of Satan in respect of their Souls and Consciences This is far a more lamentable case than to be in bodily subjection to the Devil's Power And yet thus it is with all such as live in sin and in their natural estate they are under the Power of Satan they are spiritually possessed of him in their Hearts and Consciences he holdeth them at his Will as in a snare 2 Tim. 2. ult He is entred into them as once he entred into the heart of Judas and he worketh in them effectually by his wicked Suggestions and Temptations drawing them to sin and holding them under the Power of it and consequently under the
Patience toward Sinners while he lived on Earth in the state of Humiliation so even now that he is at the right hand of God in heavenly Glory he doth still manifest his great Patience and Long-Suffering toward such as provoke and offend him by their sins bearing with them much and long and not presently proceeding in wrath against them but sparing them and using means to bring them to Repentance if it may be to this end calling and sending his Ministers to admonish them both publickly and privately and shewing many other mercies to them thereby to gain them to Repentance 2 Pet. 3. 9. The Lord is not slack concerning his Promise c. but is long-suffering to us ward not willing that any should perish but that all should come to Repentance Use 1 Vse 1. To comfort such Sinners as are humbled for their sins and do hate and strive against their own corruptions Christ Jesus will not reject and cast them off for their sins though many and grievous for he is full of Patience and Long-suffering toward Sinners even toward the wicked and ungodly much more toward his Saints and faithfull Servants who feel and complain of their corruptions and are truly humbled and broken in heart for them c. He will not correct for every fault not so soon as we offend but bear with us and spare us as a man spareth his Son c. Use 2 Vse 2. To teach us after Christ's Example to shew Patience and Long-Suffering toward Sinners with whom we live bearing with their untowardness and corruptions as much as may be yet without flattery and soothing of them not rejecting and casting them off presently or so soon as we see or perceive great sins or corruptions to be in them as if no hope of their Conversion or Reformation but patiently suffering them for a time yea for long time if need be and using all good means to gain them to Repentance Especially Ministers of the Word are to practise this Patience toward Sinners in bearing much and long with the corruptions and untowardness of their People c. and using all means to reclaim and reform them if it be possible and so long as there is hope 2 Tim. 2. 24. the Servant of the Lord must not strive but be gentle toward all and patient in forbearing even wicked and ungodly men and using means to do them good So cap. 4. 2. Exhort with all Long-suffering c. Observ 2 Observ 2. The more Patience and Long-Suffering the Lord doth shew toward Sinners the greater are their Sins if they continue in them notwithstanding his Patience If they do not make use of his Patience and Forbearance being thereby moved to repent and forsake their sins but do persist in them still this doth exceedingly aggravate the Sins of such Thus our Saviour here aggravateth the Unbelief of the Jews by his long Patience toward them which yet had not wrought Repentance or Reformation in them So Act. 13. 18. the Sins of the Israelites are aggravated by this that for the space of forty years the Lord suffered their evill and corrupt manners in the Wilderness So 1 Pet. 3. 20. the sins of the old World in Noah's time are aggravated because the Long-Suffering of God waited for their Repentance and yet they repented not So Rom. 2. 4. Despisest thou the Riches of his goodness and forbearance c. Reason Reason This is a great contempt of the Lord and abuse of his Patience when any do persist in their sins obstinately notwithstanding his forbearance of them Vse 1 Use 1. See that there is no cause for any to flatter or sooth themselves in their sins or to grow more secure because the Lord is or hath been patient towards them forbearing to shew his wrath against them for their sins and suffering them to prosper in them For the more patience the Lord hath shewed and doth shew for a time in sparing them and bearing with their sins the more hainous are their Sins and heavy their Judgments if they persist in their sins notwithstanding the Lord's Patience toward them The more patient the Lord is toward them the more are they without excuse if his forbearance move them not to Repentance And the longer the Lord deferreth to strike the heavier will his stroak be when it cometh on them if it be not by speedy Repentance prevented Use 2 Use 2. For Admonition to all sorts of Sinners to beware of abusing the Patience and Long-suffering of the Lord by continuance in sin notwithstanding his Patience and forbearance of them lest his Patience being abused be turned into fury and fierce wrath Therefore on the contrary let it be thy care to profit by the Lord 's great Patience toward thee and to make right use of it being moved thereby to turn unto God from thy sins and that speedily while he giveth time and space to repent Rom. 2. 4. The Patience and Goodnesse of God leadeth thee to Repentance And 2 Pet. 3. 15. Account that the Long-Suffering of the Lord is Salvation Otherwise if thou do not make this use of the Lord's Patience toward thee be sure of this that although he suffer thee for a time yet will he not alwaies bear with thee though he spare thee for a time yet not alwayes but his just wrath and fury shall at length break out the more fiercely against thee by how much the more he hath born with thee and by how much the more thou hast abused his Patience Psal 50. 21 22. These things hast thou done and I kept silence thou thoughtest I was such a one as thy self but I will reprove thee c. Now consider this ye that forget God lest I tear you in pieces c. See Luke 13. 9. The barren Figg-Tree Now followeth the second part of Christ's Answer His Commandment given touching the possessed Child that he should be brought unto him Bring him unto me viz. That he might be dispossessed and healed Now alâ—hough our Saviour directed these words in generall to those that stood by yet more especially to the Father of the Child whom the matter chiefly concerned and at whose request he did now prepare himself to the working of this Miracle See Luke 9. 41. Quest Quest Why doth he will them to bring the Child unto him seeing he could have cast out the Devil and have healed the Child being absent as he did the Syrophoenician Woman's Daughter See before Chap. 7. Ver. 30. Answ Answ That so the Miracle being wrought in publick before the People might be the more taken notice of by all that were present and so do the more good winning greater Authority to Christ and his Doctrine Observ Observ Though our Saviour did shew himself much grieved and offended at the Incredulity of the Jews and at the Weakness of Faith which was in the Father of the possessed Child and in his own Disciples and therefore did sharply reprove them for the same yet this
Originall sin and so lyable by nature unto the Wrath and Judgments of God Psal 51. 5. David confesseth That he was shapen and conceived in Iniquity by his Mother Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression c. that iâ— over Infants and young Children who had not actually sinned yet were guilty of Originall sin and defiled with it And this we see by daily experience to be true in that Infants and young Children as well as elder People are chastised by the hand of God with bodily sicknesses and pains and with Death it self which shews them to be tainted with guilt and corruption of sin which makes them lyable to such Judgments of God Quest Quest How come young Children to be thus tainted with sin and so lyable to God's Wrath and Judgment Answ Answ By reason of Adam's Fall and Transgression by which he made both himself and all his Posterity guilty of sin and lyable to the curse of God and so from Adam this corruption of sin and lyablenesse to God's Wrath is derived to all mankind by naturall Birth or Descent by which means even Children and Infants do receive it from their Parents So Rom. 5. 12. By one man sin entred into the World and Death by sin c. Vse 1 Vse 1. See by this the cause why young Children or Infants have need of the Sacrament of Baptism to be administred to them viz. because being naturally defiled with Guilt and Corruption of original sin and liable to God's wrath and Judgments they have therefore need to be washed and purged from their sins by the Blood of Christ sealed by the Water in Baptism c. Which therefore ought to stir up all Parents to be careful to procure this Sacrament for their Children and that in due time not delaying it too long for worldly respects c. Vse 2 Vse 2. See what cause for Parents to be humbled and repent not only for their own sins but also for the sins of their Children confessing and craving pardon of them in Christ that so they may be forgiven them and that by this means they may be delivered from the Wrath and Curse of God at least from eternal Wrath and from temporal Judgments so far as is good for them that they may either be with-holden from them or sanctified unto them to work for their good Use 3 Use 3. This should also move Parents to use all good means whereby the natural Corruption of sin may come to be mortified in their Children and purged out of them more and more and whereby the contrary work of Grace may be wrought in them that as they have been Instruments of their natural Birth in sin and so made them Children of Wrath so they may be the means of their Regeneration or new Birth To this end they ought to be most careful to train them up religiously in the true Knowledge and Fear of God using all means to reform sin in them and to further the Work of Grace in them as frequent Instruction Admonition due and moderate Correction c. Observ 2 Observ 2. In that the Lord did lay this heavy Affliction upon this Child being very young even in his Infancy as is probable whereas he passed over and spared many other not onely Children but elder People who were as much and more polluted with sin the cause or reason of this the Lord's dealing is secret neither is it expressed here by the Evangelist as being known to God onely From whence therefore we may learn thus much that the wayes and proceedings which God doth use with men in executing his Judgments upon them in this life are oftentimes secret and hidden from us in respect of the Causes and Reasons of them We neither do nor can alwayes know or comprehend the Causes or Reasons moving the Lord to execute such or such temporal Judgments upon men or Children in this life but the causes are many times secret to us and known onely to God himself Rom. 11. 33. How unsearchable are the Judgments of God and his wayes past finding out So far as the Lord doth manifest the causes and reasons of his Judgments upon men either in his Word or by his Works and by the outward events which happen we may know them but because he doth not alwayes so manifest them therefore they are not alwayes known to us but sometimes secret and unsearchable Note here that this is not to be understood of the original or meritorious cause of God's Judgments for that is alwayes known to be sin but especially of the final causes or ends which the Lord aimeth at in such Judgments These are oftentimes secret and unsearchable unto us Use Use This teacheth us not too curiously to search into the causes reasons or ends which the Lord aimeth at in those temporal Judgments or Chastisements which he inflicteth either upon us or others in this life especially if they be strange or unwonted Judgments but we are rather to admire and religiously to adore them and withal to endeavour to make a holy use of them For this we must know that although the causes of God's Judgments are sometimes secret yet are they alwayes just and therefore we must hereof rest assured without curious searching after the secret wayes of God remembring what is said Deut. 29. 29. Secret things belong unto the Lord our God c. Such secret things are the wayes and dealings of God in respect of his Judgments which he often inflicteth upon men in this life and therefore not too curiously to be pryed into by us or rashly to be censured or spoken of but rather in religious silence to be adored and reverenced The Lord doth many times inflict strange and unwonted Judgments and Afflictions upon Men Women and Children in this life such as we can give no probable reason of why the Lord should so deal with them rather than with others here then we must remember not to be curious in searching after the secret causes and ends which the Lord aimeth at in such Judgments but to rest in his most just proceedings in all his Judgments making the best and most religious use of them unto our selves Mark 9. 22. And oft times it hath cast him into the fire and into the Waters to destroy him but if thou canst do April 29. 1627. any thing c. NOW followeth the further declaration and amplification of his Child's misery by acquainting our Saviour into how great perils and dangers of death the Devil had often brought the Child by casting him into the Fire and Water to destroy or kill him Observ 1 Observ 1. The deadly hatred and malice of the Devil against mankind in that he desireth and seeketh not onely the hurt and annoyances but also the utter ruine and destruction of those over whom he hath any Power See Chap. 1. Ver. 23. Joh. 8. 44. A Murderer
consequently the true and onely Messiah promised to be our Redeemer and Saviour But of this before Observ 2 Observ 2. From the manner of his going out in that he shewed such unwillingness by crying out and renting the body of the child c. we are taught That where the Devil hath once gotten hold or possession for a time he is very loth and unwilling to be dispossessed or cast out thence and therefore striveth all that he can to keep his hold See before chap. 1. 26. and chap. 5. 8. Observ 3 Observ 3. The property of Satan That being resisted and perceiving that he must shortly be cast out of his hold and possession he useth to shew his malice and tyranny so much the more against such as are under his power See before ver 20. Observ 2 Observ 4. The extream cruelty and tyranny of the Devil which he doth exercise against such as are under his power in that he did not only torment and afflict this child but with most bitter and grievous pains even unto Death it self if the Lord had not hindred and prevented it by his Power But of this before ver 18 22. It followeth ver 27. Jesus took him by the hand c. Though our Saviour did suffer the Devil so grievously to afflict and torture the child in going out that he was even at the Point of Death yet he did not suffer him to have his will in murdering the child as he desired but the child being in this extremity he presently affordeth his help by restoring the child to his former strength and soundness of body and that not by degrees but suddenly and miraculously as appeareth by the words for he did but take him by the hand and lift him up and presently he arose being perfectly whole and sound Matth. 17. 18. The child was cured from that very hour Now in that he took him by the hand c. whereas he could have healed him by his bare word spoken this he did the more to presse his goodness and mercy toward the child and the more to strengthen the weak Faith of the father of the child Observ Observ That when we are in greatest extremity and misery then oftentimes the Lord's help and deliverance is nearest at hand when it seems to be farthest off c. Our greatest extremity is his best opportunity to save and deliver us out of any trouble misery or danger whatsoever either bodily or spirituall When this child was so grievously afflicted by the Devil that it was at very point of Death then presently doth our Saviour Christ restore him to health and strength of body When the bondage and affliction of the Israelites in Aegypt was greatest then did the Lord visit them in mercy and deliver them When Jonah had been three dayes in the Whale's belly and there appeared little or no hope of deliverance but it seemed farthest off then was it nearest So before Mark 6. 48. when the Disciples were rowing on the Sea in a storm by night and in greatest danger then Christ shewed himself suddenly present to help and save them 2 Cor. 1. 10. when the Apostle was pressed out of measure in Asia so that he dispaired of Life c. then God delivered him from so great a Death c. As a little before break of Day in the Morning it useth many times to grow very dark and then when the Day-light seems to be farthest off then it is nearest So here c. Psal 112. To the Righteous ariseth Light in Darkness Use Use To comfort and stay our minds from fainting or being discouraged in our greatest extremities and distresses of mind or body or both when our troubles and miseries grow greatest and most heavy and grievous upon us and when in the Judgment of reason there seemeth least hope of deliverance then may it be nearest yea then it is most likely to be near at hand For God useth to suffer his Childrens miseries and troubles to come to the highest pitch and extremity oftentimes before he help and deliver them Therefore labour in this case by Faith to depend and wait on God for deliverance even then when thou art in the greatest darkness of affliction and be perswaded That comfort may be then nearest when in reason it seemeth farthest off c. Mark 9. 28. And when he was come into the House his Disciples asked him privately Why could not we cast him June 10. 1627. out HItherto of the Antecedents of the Miracle wrought by our Saviour upon the lunatick and possessed Child as also of the Miracle it self Now followeth the Event or Consequent of it viz. The Disciples questioning with our Saviour in private afterward touching the cause why they could not cast out the Devil from this Child as they had assayed to do together with Christ's Answer to their Question Ver. 28 29. First of their Question When he was come into the House that is Into some private House where he was noâ— alone or private with his Disciples What House or whose it was is not expressed by the Evangelists They took this opportunity of time and place as fittest to move this Question to their Master when he was in private being then free from the publick employments of his Ministry at which time also they might most freely and boldly propound their doubt unto him Why could not we c The extraordinary gift or power of casting out Devils and of working other Miracles being formerly conferred upon the Disciples by our Saviour Christ as appeareth Cap. 3. ver 15. supra and they having also formerly exercised this power and gift and finding themselves for the present to be deprived of that gift or at least disabled from the exercise of it they could not but mervail much hereat and withal were very doubtful and suspicious what should be the cause and not being able to resolve themselves herein they now seek to Christ their Lord and Master for resolution And although they could not move this Question to our Saviour without acknowledgment of their own weakness in not being able to work the Miracle which might seem to be a disparagement to them yet this hindred them not from propounding their Doubt unto him In the words consider two things 1. The Question moved by the Disciples unto Christ touching the cause c. 2. The time and place when and where it was moved In a private House Observ 1 Observ 1. That in all Doubts and Questions or Cases of Conscience wherein we are not able to resolve our selves we should carefully seek to such as are able to resolve and teach us as to the faithful Ministers of God or other able Christians See before Ver. 11. hujus Capitis Observ 2 Observ 2. See how forward we should be when occasion is offered to propound our doubts and cases of Conscience to others and to seek resolution from such as are able to inform us better so forward should we be
Where note four things especially 1. That it is an abstinence from bodily Food viz. a totall abstinence for a time against the Papists who make it to consist onely in choice of meats as in abstaining from Flesh and eating Fish On the contrary Hester 4. 10. She requireth the Jews neither to eat nor drink for three dayes space during the Fast 2. It is not onely a refraining of bodily Food but of other outward delights and comforts of this Life as of brave and costly Apparrel Recreations c. Therefore in ancient Times the People of God used in time of their religious Fasts to lay aside their best Apparrel and to put on Sackcloth c. See 2 Sam. 12. David's practice 3. It is a voluntary abstinence freely and voluntarily taken up and used by the People of God upon special and extraordinary occasions not forced upon them by compulsion as amongst the Papists who impose the outward abstinence as a matter of absolute necessity at sett and ordinary times holding the contrary a mortal sin c. 4. Such an abstinence as is so used to a religious end and purpose viz. as a help and furtherance to us in the more zealous and devout performance of some religious Duties of God's Service as prayer hearing the Word of God practice of Repentance and humiliation of our selves for Sin c. Now a religious Fast is either publike or private c. Of the second The causes of taking up and using this religious exercise of Fasting are three especially 1. Some grievous sin or sins of our own or others for which we have need to sue earnestly unto God for pardon 1 Sam. 7. 6. The Israelites having provoked God by Idolatry kept a publike Fast So Nehem. 9. 1. 2. Some grievous Calamity or Judgment of God which is either upon us or justly feared to come upon us or upon the whole Land for our Sins which we desire to have removed or turned away Joel 1. 2. chapters The Jews are called to publike Fasting to turn away the Judgments of Famine and Sword threatned against them So the Ninivites Jonah 3. when the Lord threatned Destruction against their City c. 3. Some great and extraordinary blessing which we or the whole Church doth stand in need of Dan. 9. to obtain deliverance from Captivity c. Ezra 8. 21. To obtain a prosperous Voyage in their return c. So here our Saviour shews that for the obtaining the extraordinary Power of casting out Devils fasting was necessary for his Disciples Now followeth the particular Instructions from the words Observ 1 Observ 1. That for the obtaining of great and extraordinary benefits and blessings from the hands of God not onely prayer is necessary but also special and extraordinary prayer joyned with great and extraordinary fervency and earnestness yea prayer joyned with fasting as a help and furtherance to it the better to stir up the fervency thereof Such is the prayer here required by our Saviour in the Disciples for the obtaining of this extraordinary Gift and Power of casting out this worst kind of Devils from the possessed So Jam. 5. 16. The effectuall fervent prayer of a Righteous man c. And this may appear by that which we have heard before touching the causes of a religious fasting in that one special cause thereof is for the obtaining of such great and extraordinary blessings as we or others do stand in need of Vse Use See what we are to do in this case if at any time we do feel the want of any great and extraordinary blessing either Spiritual or Temporal viz. To betake our selves not onely to the exercise of prayer but to extraordinary and most fervent prayer yea to joyn prayer with fasting therewith as a means to humble us the more and to quicken and stir up to greater fervency in prayer for the obtaining of such great blessings as we stand in need of To this end labour to be touched with lively feeling of our want of such blessings as we sue for c. Observ 2 Observ 2. See here the excellency of the exercise of religious fasting being rightly used in that it is a special help and furtherance to us in the duty of prayer serving to stir us up unto the greater fervency therein and so to make our prayers the more effectual and powerful to prevail with God for the obtaining of those things which we sue for whence it is That prayer and fasting are so often joyned together in Scripture to shew that fasting is a special help unto fervency in prayer Therefore we find them so often joyned together As Luke 2. 37. Anna served God in the Temple with fastings and prayers Night and Day Acts 10. 30. Cornelius joyned them together 1 Cor. 5. 7. Man and Wife are sometimes to refrain the society of the marriage Bed that they may the more freely give themselves to fasting and prayer So in many other places fasting is joyned with prayer as a special help and furtherance to the more fervent and zealous performance of it And for this cause some of the antient Fathers do call fasting the wing of prayer by which it doth the more swiftly and forcibly ascend up to Heaven and come before the Lord to prevail with him Reason Reason The outward abstinence from bodily Food and other Comforts of this life is a means to affect us the more with the sense and feeling of our wants and to make us pray with greater feeling and fervency And as Fasting is a help to Prayer so also to all other duties of God's Worship Vse Use This should encourage and move us to take up and use this excellent religious Exercise of Fasting joyning it with Prayer and other Duties of God's Worship so often as God doth give us just cause or occasion either publickly or privately not doubting of the good issue and success thereof being rightly performed in truth of heart Mark 9. 30 31. And they departed thence and passed into Galilee and he would not that any man should know it June 24. 1627. For he taught his Disciples and said unto them The Son of Man is delivered into the hands of men and they shall kill him c. HItherto of the second general part of this Chapter viz. The History of the Miracle wrought by our Saviour upon the lunatick possessed Child in casting the Devil out of him and healing him Now followeth the third part of the Chapter laid down in these Verses which contain in them our Saviour Christ's Prediction or Fore-telling unto his Disciples of his future Passion and Resurrection which was not long after to be fulfilled This he foretold them before in the 31. Verse of Chap. 8. and now he doth it again In the words three things are contained 1. The Occasion of this Prediction or Repetition of the Doctrine of Christ's Passion and Resurrection viz. His departure with his Disciples from the place where he wrought the former
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
believe him to be the Son of God and true Messiah yet they were still tainted with that common Errour of the rest of the Jews touching an earthly and temporal Kingdom of the Messiah accompanied with worldly honour and prosperity such a Kingdom of Christ they still dreamed of and imagined to themselves in which they supposed that they should have distinct Places Offices or Dignities one above another after the manner of earthly Kingdoms Object Object Matth. 18. 1. It is said They came and asked Him Who was greatest in the Kingdom of Heaven that is in the Kingdom of the Messiah or in the Church under his Government Whereby it may seem that they did think his Kingdom should be heavenly and not earthly Answ Answ They call it the Kingdom of Heaven after the Example of Christ himself whom they had often heard to call it so before and that because they thought it to be divine and spiritual yet so as withal they supposed that this Kingdom should be exercised upon Earth and that after the manner of earthly and temporal Kingdoms in which there are distinct places of honour and Offices one above another under the King and therefore they now reasoned upon this supposition which of them should have the chief place of Honour and Dignity here on Earth Vide Jansen in locum And it is likely that they took occasion thus to do from some special outward favours which Christ had formerly shewed to some of them above the rest as to Peter James and John in taking them onely with him when he healed Jair us his Daughter Chap. 5. and when he went up into the Mount to be transfigured Hereupon they gathered that some of them should be preferred before others in Dignity and place when he should take upon him the publick Administration of his Kingdom Quest Quest What moved them at this time to think and reason about this matter Answ Answ Most probable it is That they took occasion so to do from the words of Christ newly uttered before unto them ver 31. touching his rising from Death upon the third day For although they did not understand the mystery of his Death or Resurrection yet it is probable that they gathered thus much from his words That at the time of his Resurrection which was not long after to be fulfilled he should begin to shew forth the Glory of his Kingdom And therefore hearing him speak of this they took occasion to reason among themselves which of them should be chief in honour and dignity at that time when he should take upon him the administration of his Kingdom Vide Jansen Observ 1. That there are corruptions and sinful infirmities in the best Saints of God upon Earth as here in Christ's Disciples who were tainted with the sins of ambition which they now discovered by this reasoning and contending Who should be chief amongst them in this World This was handled before chap. 3. 31. and chap. 8. 16 32. Observ 2 Observ 2. The ambitious desire of vain-glory and honour in the World and of Pre-heminence above others is very natural unto men yea to the best Christians and Saints of God And if to them then much more unto others void of sanctifying Grace Christ's own Disciples were tempted to this sin as we see here and much tainted with this corrruption the same they discovered at other times So Mark 10. 35. James and John the sons of Zebedee came in unto him desiring him that they might have the chief places of honour about Him in the Glory of his Kingdom which they then also supposed to be Earthly and Temporal in this World Luke 22. 24. There was a strifâ—e among them which should be the greatest And as Christ's Disciples so other Christians and all men by nature are very prone unto this sin of ambition and desire of vain-glory and pre-heminence above others in this World Hence it is That we are so much dehorted and disswaded from this sin in Scripture Phil. 2. 3. Let nothing be done through strife or vain-glory c. And Gal. 5. 26. Let us not be desirous of vain-glory c. which shews That by nature we are very apt to desire and seek after vain-glory and honour in this World Else such dehortations were needless c. Use Use See what cause for every one to labour and strive against this corruption and sin of ambition being so natural to us as it is The more natural it is to us and the more prone we are unto it the more are we to strive against it in our selves using all means to mortifie it in us Remedies against this sin 1. Take away the causes of it viz. pride and self-love resist and strive against these On the contrary labour for true humility of heart that thou mayst say with David Psal 131. 3. Lord my heart is not haughty c. neither do I exercise my self in matters too high for me Think better of others then our selves Phil. 2. 3. The want of this humility is one main cause of so much ambition c. 2. Consider that precept given us by the Apostle Rom. 12. 10. In giving honour prefer one another and strive to the practice of it being so far from seeking honour and pre-heminence above others that one the contrary we honour others above our selves and be more forward to give then to take honour 3. The evil and dangerous effects of this sin as strife and envy which proceed from it Gal. 5. 26. Let us not be desirous of vain-glory provoking one another envying one another Phil. 2. 3. Contention and vain-glory are joyned together to shew that the latter is the cause of the former 4. That where the sin of ambition reigneth in the heart there can be no truth of Religion or Grace Joh. 5. 44. How can ye believe which receive honour one of another and seek not the honour that cometh from God only 5. Consider that of our Saviour Matth. 23. 12. Whosoever exalteth himself shall be abased c. 6. It is the property of wicked men to be ambitious This sin reigns in such as in Human Absolon Pharisees Diotrephes c. Observ 3 Observ 3. In that the Apostles of Christ were tainted with this sin of Ambition and desire of Vain-glory and Pre-heminence one above another we may gather That as other Christians so especially Ministers of the Word and such as are called to the Office of ruling the Church are very apt to be tempted unto the sin of Ambition and desire of worldly honour and pre-heminence one above another We have heard before how often Christ's Apostles did discover this corruption and sin in themselves even at three severall times which shews how apt the Ministers of the Church above all others are to be tainted with this sin of Ambition For which cause our Saviour Matth. 20. 26. doth in speciall manner and most straightly forbid it unto his Disciples The Princes of the Gentiles exercise Dominion
drowned in the Sea this punishment should be much more easie and tolerable for him than that which he shall suffer in Hell for the sin of offending any good Christian c. See Jansen and Luke 17. 2. Now followeth the Instructions 1. From the persons threatned Whosoever shall offend c. Observ Observ It is a very haynous and grievous sin for any to offend or scandalize good Christians or the true Saints and Servants of God by offering any outward wrong or injury unto them in word or deed Our Saviour threatneâ—h a grievous punishment to be inflicted upon all such even eternal punishment of soul and body in Hell being far more grievous than any bodily punishment or temporal death whatsoever which shews the grievousnesse of this sin of giving offence to the true Saints and servants of God or of Christ Jesus by offering any wrong or injury to them in word or deed Therefore Matth. 18. 7. a Woe is denounced by our Saviour against such as are the cause of such offences or scandals against good Christians And Verse 10. of the same Chapter he gives a caveat to take heed of despising his little ones that is of shewing contempt of any humble Christians that are his true disciples by offering any wrong or abuse to them to shew how great a sin it is so to do Therefore also Psal 105. 14. It is said The Lord did reprove even Kings for the hurt and wrong they did unto his Saints and that he charged them not so much as to touch his anointed c. to shew how great a sin and offence to God it is to offer wrong to such Reas 1 Reason 1. To offer wrong or injury to the Saints of God is to offer injury to the Lord himself whose servants they are Zach. 2. 8. He that toucheth you toucheth the apple of his eye So 2 King 19. 22. Sennacherib in reproaching Hezekiah is said to have blasphemed against God himself And Act. 9. 4. Christ chargeth Paul before his conversion to have persecuted Him in persecuting his Saints Reas 2 Reas 2. We are commanded in Scripture to shew speciall love to the Saints of God above all others Gal. 6. 10. Let us do good to all but especially to the houshold of faith Therefore on the contrary to do hurt to such or to offer wrong and injury to them must needs be a grievous sin Vse 1 Use 1. See the wickedness of such as make but leight of this sin of offending the Saints of God or good Christians by wrongs or abuses offered to them in word or deed or both Some are so profane as to make it their pastime or sport to speak or do evil to the Saints of God to reproach and slander them to jest and mock at them and to call them by reproachful names Prov. 10. 23. It is a sport to a fool to do mischief c. But it will be no matter of sport when such shall give account to God for this sin of abusing and scandalizing his Saints and servants when God shall enter into Judgment and cast them to Hell for it Use 2 Use 2. For admonition to every one to fear and take heed of this haynous sin of offending the Saints of God and good Christians by any outward wrong or injury offered to them in word or deed yea though it be in the least measure though it be but by an evil word spoken against such much more take heed of hurting or abusing such in deed Take heed of shewing any hatred or enmity against the true Saints and servants of God Take heed of molesting troubling persecuting them by word or deed Take heed of speaking or doing any thing against such unjustly whereby to vex and grieve their minds and so to discourage and hinder them in their holy and Christian course of life Remember what a grievous sin it is thus to offend and scandalize the Saints and servants of God and so to hinder or discourage them in well-doing by any wrong or abuse offered to them in word or deed As it is a great sin to give just offence or scandal to any by offering wrong or injury to them or abusing them any way so especially to give cause of offence to the Saints and Servants of God and to good Christians of all offences and scandals this is the greatest and worst kind and therefore most of all to be feared and shunned 1 Cor. 10. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God A grievous sin it is to offend and discourage any in well-doing by offering wrongs or abuses to them but especially to do this to the Church of God that is to his true Saints and Servants c. especially such as are eminent for Graces or special instruments of Gods glory as Ministers c. This is a most hainous and grievous kind of offence and scandal Therefore fear and take heed of it by all means Consider that the wrongs and injuries done against the Saints of God are done against God and against Christ himself and so he taketh them Consider also how we are bound in Conscience to love and honour such in highest degree above all others and therefore to give offence to such by any wrong or abuse offered them in word or deed must needs be a hainous and grievous sin before God therefore see we be not guilty of it And to this end take heed of contemning or despising the Saints and Servants of God in our hearts lest this contempt grow to dislike or hatred and so break forth outwardly into open scandalls and offences against such in word and deed Resist the beginnings of this sin this is the way to be kept from it Mark 9. 42. And whosoever shall offend one of these little ones that Believe in me it is better for him that a Milstone Octob. 14. 1627. were hanged about his neck c. NOw follow the persons against whom this sin is said to be committed viz. good Christians described 1. By the name or title given them they are called little ones 2. By special property such as Believe in Christ Of the first One of these little ones Observ 1 Observ 1. It is not said whosoever shall offend these little ones but Whosoever shall offend one of these c. We learn That it is a great sin before God to offer wrong or injury and to give cause of offence to any one of his true Saints and Servants yea though it be the least or meanest of them Matth. 18. 10. Take heed that ye despise not one of these little ones c. Use Use This doth serve further to aggravate the sin of offending or giving cause of scandall to the Saints of God in that the Lord doth accompt it so great a sin to offend or wrong but one good Christian or true Servant of his How much greater sin is it then to give offence or to offer wrong to
many such Observ 2 Observ 2. See the special care and Providence of the Lord over his true Saints and Servants in that he takes notice of every one of them in particular and of the particular wrongs and abuses offered unto them threatning to punish such severely who offer wrong or give offence but to one of them which shews how dear and pretious they are unto him in that he takes care of every one of them in particular and not onely of them all in generall that they may not be wronged or abused but that every one of them may be loved and honoured He is carefull of the good of every one of his Saints and to preserve and keep them from evill See Joh. 17. 12. Luke 15. 4. compared to one that having a hundred sheep if he lose but one c. As he knoweth them every one severally and that by name and where they dwell and abide at any time as we see Act. 10. 5 6. so he takes particular notice of their estate and condition of all their Afflictions Miseries and necessities being ready to help and comfort them therein and to deliver them in due time Psal 56. 8. Thou tellest my wandrings c. yea the very hairs of their heads are numbred by him Matth. 10. 30. He takes notice of all abuses and wrongs offered to any of them and will right their causes and punish their enemies Use Use Great comfort to the godly at all times and in all estates to consider this special and Fatherly care which the Lord hath of every one of them in particular taking notice of them and of their estate of all their miseries and necessities and ready to help and comfort them Of all wrongs and abuses offered to them being ready to right their cause and to punish such as wrong or offend them any way Think of this at all times if thou fearest God and art his true servant Especially in time of trouble and distress and when thou dost meet with wrongs and abuses in the World and at the hands of the wicked Observ 3 Observ 3. In that our Saviour calleth his true Disciples by the name of little ones in regard of the Grace of true Humility in which they resemble little Children Hence we learn that it is one special property of good Christians and of true Saints of God to resemble and be like unto little Children in the Grace of true Humility and lowliness of mind Therefore our Saviour calls them here by this title of little ones So Matth. 18. 10. to shew that they are such as do resemble little Children in humility Such a little one was David Psal 131. 1. Lord My heart is not haughty c. I have behaved my self as a Child that is weaned from his Mother And thus it is with all true Christians more or less they have this property in them to resemble and be like to little Children in respect of the Grace of true Humility That even as little Children though they be not perfect in Humility nor yet wholly free from all corruption and stain of Pride yet they are much more humble and lowly in mind and in their carriage and more free from Pride than elder persons are for the most part Even so it is with all true Christians they do resemble little Children in the Grace of Humility and in being free from that degree of Pride which so much reigneth in others Reas 1 Reas 1. All true Christians have in them the sanctifying Spirit of Christ which doth mortify in them the power of all sinfull lusts and in particular the sin of Pride that it reign not in them and on the contrary worketh in them the Grace of Humility and so maketh them like little Children Gal. 5. 24. They that are Christs have crucified the flesh c. Reas 2 Reas 2. True Christians do in some measure resemble Christ in those Graces which shined forth in him when he lived on earth Now he was most humble and lowly in mind and in his carriage even as a Child in Humility yea more perfect in humility then any child can be Therefore every good Christian being like unto him must needs be as a child in humility Use 1 Use 1. To convince many not to be good Christians whatsoever they profess or think of themselves because they are not like unto little children in humility not truly humble and lowly in heart as little children neither do they express this humility in their outward carriage looks gestures behaviour they do not by their carriage shew themselves to be in the number of Christ's little ones that is of his true Disciples who resemble little Children in humility but on the contrary are full of Pride haughtiness of Spirit and Self-conceipt of themselves and their own gifts shewing it in their proud and lofty carriage of themselves before God and towards men These are not small ones or little ones but rather great ones in their own conceit and opinion Use 2 Use 2. For examination to try and know whether we be indeed good Christians and in the number of Christ's true Disciples and Servants as we profess to be Look whether we have this property in us to be like unto little Children in true humility whether we be humble in heart and mind and whether we shew it in outward behaviour resembling little children in lowly carriage If it be thus with us this shews us to be good Christians and not otherwise Therefore let us every one try our selves by this property of good Christians whether we do truely resemble little children in humility More particularly consider some special marks or propertâ—es of humility which are in little Children by which we may the better try and know whether we do resemble them herein or not 1. Little Children are sensible of their own weakness and unability to go of themselves or to help themselves when they are very small and young and therefore they seek to their Parents and depend on them for help Examine whether it be so with us whether we be touched in heart with feeling of our own Spiritual weakness and unability of our selves to walk in the wayes of God and to do any good duty and whether we be sensible of our sins and corruptions the cause of our Spiritual weakness c. and whether this feeling of our sins and infirmities do drive us out of our selves unto God for help and assistance in all our wayes 2. Little Children are not puffed up with high conceipts of themselves or of their own gifts or good parts as Beauty Comeliness of body c. they think not the better of themselves for these but are low in their own conceits Examine whether it be so with us Do we think meanly of our selves notwithstanding the gifts of God bestowed on us either gifts of nature or Grace yea the more gifts we have received the more humble are we and low in our eyes This shews humility
do not yet feel it labour and strive unto this practice of faith especially then when thou feelest the burden of thy sins and fearest God's wrath Then especially labour by faith to cast thy self upon Christ and to rely on him for pardon of sins c. Observ 3 Observ 3. In that our Saviour joyneth these two Properties together in his disciples 1. That they were little ones in humility 2. That they were believers in him hence we may gather That true faith and true huâ—â—lity go alwayes together in such as are good Christians they are inseparably joyned as the cause and the effect in every true Christian faith being the cause and humility the effect and such an effect as is never severed from the cause See this in the Publican Luke 18. he was both a true Believer as appears in that he went away justified which could not be without faith and withall he was very humble in himself as appeared by his carriage looking downward and standing far off c. So Luke 7. in that woman that washed Christ's feet with her tears c. Matth. 8. 8. the Centurion excelled in faith and likewise in humility thinking himself unworthy that Christ should come under his roof c. Reas 1 Reasons 1. There is a connexion of all sanctifying graces of the Spirit in the regenerate especially of such as are fundamental and most necessary to salvation so as he that hath one hath all in some measure Therefore he that hath faith must needs have humility 2. By true faith the Believer doth apprehend God's mercy in Christ for the pardon of his sins which cannot be without a true feeling of sin and godly sorrow for it which is the ground of true humility 3. Faith doth apprehend Justification by free grace and mercy of God without any merit or worthiness in the person and so causeth the Believer to deny himself and his own righteousness in the matter of his Justification and so to be humble Vse 1 Use 1. See here again how we may try and know true faith in our selves viz. by this inseparable effect and companion of it which is true humility if thou be truly humble and lowly in heart and in thy whole â—aâ—riage even as a young child And this argues thee to be a believer in Christ and to be indued with some measure of true faith which is the mother of humility c. Use 2 Use 2. If we would be truly humble as little children c. as we must be if ever we come into the Kingdome of Heaven then labour first for the grace of true faith to apprehend God's mercy in Christ Jesus for pardon of sins c. This will cause and bring forth in us true godly sorrow and grief for thy sins and so work true humility for a heart truly broken for sin is alwayes an humble heart True faith will cause thee to deny thy self and all that is in thee in the matter of thy Justification and Salvation and make thee go and seek to Christ alone and this will make thee truly humble c. Now followeth the third and last thing to be spoken of in this Threatening denounced by our Saviour against such as offend or wrong his true Disciples viz. the grievous punishment threatned against such set forth by comparison to the punishment of such malefactors as were wont to be drowned in the Sea with a stone about their neck c. Observ 1 Observ 1. The Lord will most severely judge and punish such as give offence to his Saints and servants by any wrong or injury offered unto them As he will reward such as do good to his Saints as we heard before in the Verse foregoing so he will severely punish such as wrong them This may appear in that our Saviour here denounceth such a grievous threatening of Judgment against such that it were better for one to have a milstone hanged about his neck c. This shews that the Lord will severely punish and be revenged of all such as offer wrong to his true Servants and that both in this life and after this life 1. In this life with temporal Judgments Gen. 12. 3. the Lord telleth Abraham that he would curse such as cursed him And we have Examples of the temporal Judgments of God inflicted in this life upon such as have wronged or abused his faithful Servants and not only upon particular persons but upon whole families as upon Pharaoh and his house for taking Abraham's wife from him wrongfully Gen. 12. 17. So upon Abimelech King of Gerar and his house for the same sin Gen. 20. 18. Therefore Psal 105. 14. it is said He reproved Kings for their sakes viz. not onely in words but really by plaguing and punishing them for his servants sakes yea upon whole Nations Matth. 23. 35. Our Saviour threatens the Jews that upon them should come all the righteous blood of God's servants that had been shed upon the earth from the blood of Abel unto the blood of Zacharias c. The Histories of the Church are full of examples in this kind viz. of God's Judgments in this life upon the persecutors of his Saints c. 2. After this life God will most severely punish such as offend and wrong his faithful servants by eternal Judgment and damnation in Hell if they repent not This is chiefly implyed in this place when our Saviour sayes It were better for one to have a milstone c. Therefore also Matth. 18. 7. a Woe is denounced against such as are the cause of such offences and injuries against the Saints of God 2 Thess 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire c. And if it be so that the Reprobate shall be condemned at the last day for not doing good to the Saints of God Matth. 25. 41. how much more for doing them hurt c. Use 1 Use 1. This serves for the terrour of all such as are guilty of this sin of offending the Saints or Servants of God by any wrongs injuries or abuses offered to them in word or deed Let them know and be assured that howsoever the Lord do for a time permit and suffer them to wrong or abuse his Servants yet he will not alwayes suffer it but will in due time most severely punish and be revenged on them for all the wrongs they have offered to his servants He hath threatened to do it and it is just with him to do it and therefore he will most certainly doâ—st The wrongs and abuses offered to his Saints and Servants are so many indignities done against the Lord himself and so doth he esteem them and therefore cannot but severely judg and punish such both in this life and after this life in Hell who are guilty of this sin of offending and scandalizing his servants by such wrongs and
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
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
it lawful For it was a great sin in those holy men which howsoever the Lord did for a time tolerate and bear with in them to prevent a greater evill yet he did never approve but condemn it as being contrary to his own Law and to the first institution of marriage And the occasion of this grosse sin in those holy men was partly the common evill custom of those times and partly the great and earnest desire which they had to multiply their seed and posterity that so the promised Messias might come of their race and stock if it might be It followeth So then they are no more twain c. Observ 1 1. Observ The truth and certainty of that most strait union which is between man and wife in the matried estate in that it is not onely grounded upon the first Creation of mankind and upon the Institution of God immediately after the Creation but also ratified and confirmed by the authority and sentence of Christ Jesus pronounced with his own mouth which therefore must teach all married persons to be the more carefull to preserve this union and shews the great sin of such as any way break or disannull the same Observ 2 Observ 2. In that it is said They are no more two c. we may learn that Marriage doth make a great change in the outward state and condition of married persons from that which they were before in that whereas before they were two persons divided and seveâ—ed now after marriage they become united and joyned in one which is a great alteration When two that were enemies are reconciled and made friends there is a great change So when two that were before but common friends do make some special league of amity c. When a father hath a child born to him who had none before there is a great change for he becometh a Father and there is a new union between him and his child which was not before So when one hath a brother or sister born c. But when a husband taketh a wife there is a greater change made in that there is a more strait union made between them than any of the former unions Before they might be nearly united by the bond of friendship or common love but now much more nearly by the bond of marriage which maketh a great change in their estate causeth them of two to become one person by Gods Ordinance As Paul sayes of Onesimus the servant of Philemon that being converted to the faith by his means he was now no longer as a servant but above a servant even a brother beloved c. Philem. Verse 16. So may it be said of man and wife after marriage They are now no longer as common friends but above all friends and nearer than any other friends or kindred c. In a word no union maketh so great a change as the union between man and wife except onely the spiritual union between believers in Christ See 1 Cor. 6. 17. Use Use This shews that as there is a great change in the state and condition of married persons after marriage in regard of that most near union which by marriage is made between them so ought there to be an answerable change in their behaviour and carriage Their new estate requires a new manner of life and carriage of themselves differing from their former carriage and life Whereas before they behaved themselves as was fit for single persons now they are to live as becometh married couples and so to carry themselves by the conscionable practice of such duties as are required of married persons Before marriage they carried themselves as two persons now as one by loving each other most dearly even as they love themselves by cherishing each other most tenderly by dwelling together by mutual communicating of their bodies c. by caring and providing for each other c. 1 Cor. 7. 34. There is difference between a wife and a Virgin c. Mark 10. 9. What therefore God hath joyned together let not man put asunder Mar. 16. 1627. OUr Saviour having shewed the special cause why Moses did permit or tolerate unâ—ust divorcement for a time unto the Jews namely because of the hardnesse of their hearts and having withall shewed that such Divorces were contrary to the first institution of marriage by which the Lord himself did from the beginning appoint a most near and indissoluble union to be betwixt man and wife Now from hence he inferreth by way of Precept this general Conclusion against the erroneous doctrine of the Pharisees and corrupt practice of the Jews viz. That which God hath joyned let not man put asunder What God hath joyned This is to be understood chiefly of man and wife being joyned by Gods Ordinance in the married estate yet so as it is also further to be extended to all others persons or things whatsoever between which God hath appointed any inseparable union or conjunction to be Let not man put asunder Let no man presume to divide or separate any such either persons or things which God hath by his Ordinance united The words thus explained are to be considered two wayes 1. As they respect the union which God hath made between man and wife c. 2. As they have relation to all other persons and things which God hath united Doctr. 1 Doctr. 1. That God is the Authour of that Union which is between man and wife in the married estate He joyneth man and wife in that estate Therefore it is said here What God hath joyned c. This we see in the first married couple that ever was Gen. 2. 22. God himself did create the woman for the man and then brought her unto him And although he do not so immediately joyn all other married couples in that estate yet he is still the Author of the Marriage-Union betwixt them and may be said truly to joyn them together and that for two Reasons 1. Because Marriage it self in general is Gods Ordinance as we heard before Verse 6. Therefore he must needs be the Authour also of the marriage-union between man and wife And this is one reason why the Marriage-Covenant by which man and wife are united is called the Covenant of God Prov. 2. 17. 2. It is God only by whose special providence particular couples come to be joyned together in the married estate He doth by his providence first bring them together he it is that doth unite and draw their affections mutually to each other In a word whatsoever means are used towards the effecting of this union between married couples it is God alone who blesseth the means and giveth successe unto them as we see plainly in the marriage accomplished between Isaac and Rebecca Gen. 24. See Verse 50 51. Therefore Abraham's servant who was by him employed in making up that marriage doth bless God for the successe he found in the matter Verse 27. It is a true speech therefore that
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâ—ied of some in these last times who shall have a form of godliness but â—â—ny the power thereof Simon Magâ—s Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To â—each us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâ—reof noâ— to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good â—ryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came â—unning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ— because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâ—udicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
and forward on all occasions to teach such as our Saviour was to instruct his own Disciples See before Verse 10 c. Now followeth the Matter or Doctrine it self which our Saviour now took occasion to teach his disciples namely touching the difficulty of rich mens entring into the Kingdom of God This doctrine he propoundeth here by way of admiration the more to set forth the difficulty How hardly c. With how great difficulty implying that it is not without great and wonderful difficulty They that have riches Such as abound in worldly wealth as this young man did Enter into the Kingdom of God That is Come to be partakers of eternal life and glory in Gods heavenly Kingdom after this life Compare these words with Verse 17. Doctr. 1 Doctr. 1. That it is a very hard and difficult thing for rich men who abound in worldly wealth to be partakers of eternal life in Gods heavenly Kingdom This is plainly taught here by our Saviour when he saith by way of admiration How hardly shall they that have riches c. And again Verse 25. It is easier for a Camel c. Hence it is that in Scripture we read of so few rich men abounding in wealth that were truly religious and consequently saved I say few in comparison of the multitude and common sort of great and rich men of the world especially in the times of the New Testament 1 Cor. 1. 26. Not many mighty not many noble are called c. On the contrary Matth. 11. 5. The poor have the Gospel preached to them And Jam. 2. 5. Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom c. Such were the Disciples of Christ and other Believers for the most part in our Saviour's time Poor and mean men not of the greater or richer sort Joh. 7. 48. Reason Reason Rich men have many and great hinderances to keep them from eternal life and that by reason of their wealth yea riches themselves are great and dangerous impediments to hinder the owners and possessours of them from God's Kingdom though not simply of themselves yet occasionally by reason of man's corruption being so apt to abuse them and so to be hindered by them c. More particularly Riches are apt to hinder their owners from the Kingdom of heaven two wayes 1. By being Instruments and occasions of sin unto them yea of many dangerous sins as of pride covetousness unjustice oppression and many other like sins all which sins are so many hinderances to keep rich men from the Kingdom of heaven 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in perdition and destruction 2. By hindering them in the practice of those good and holy duties by which they should be helped and furthered towards the attainment of eternal life Riches are apt to take up and possess the hearts and minds of rich men with cares and thoughts of the world so as they cannot be free or fit to serve God by practise of good duties of prayer hearing and reading of the Word Meditation c. and so to work out their own salvation Matth. 6. 24. No man can serve two Masters c. Ye cannot serve God and Mammon Luke 14. Those that were invited to the spiritual Supper were hindered from coming to it by the care of their Farms Oxen c. And as Riches are an occasion of hindering men in the practice of holy and religious duties so also they hinder the fruit and benefit which should be reaped by such holy duties Matth. 13. 22. The care of this world and deceitfulness of riches choak the Word c. Use 1 Use 1. Hence gather That eternal life is not a common benefit which all shall be partakers of for then it should not be hard but easie for all sorts and so for rich men as well as poor to attain unto it Common thingâ— are easily attained to by all but things hardly attained to are usually rare and such as but few do attain unto Such a thing is eternal life no common benefit belonging to all but peculiar to some onely and those the smallest number in comparison of the rest Matth. 7. Strait is the gate and narrow the way c. which being so must stir up every one of us to strive the more to enter in at that strait gate as our Saviour warneth us Luke 13. being so much the more careful to work out our salvation with fear and trembling Phil. 2. 12. Use 2 Use 2. See here again how dangerous a thing it is to be rich in this world and to abound in wealth unlesse God give special grace withall to use their wealth to Gods glory and so as not to be hindered thereby in the way of salvation c. But of this before upon the former Verse See Luke 6. 24. Use 3 Use 3. See how little cause there is for any to desire or seek much after worldly wealth and riches seeing it is so hard a matter for rich men to be partakers of Gods heavenly Kingdom and seeing riches are so great and dangerous occasions to hinder the owners and possessors of them from eternal life Therefore we should follow the counsel given by Solomon Prov. 23. 4. Labour not to be rich Why should we desire or seek those things which when we have them are so far from doing us good or making us happy that on the contrary they are like rather to prove dangerous snares and hinderances to keep us from the Kingdom of heaven Why should we seek those things which are like to be occasions of sin unto us and impediments to hinder us in all good and holy duties c. to steal away our hearts from God to choak his Word in us c. No cause then to labour or travel to be rich but on the contrary rather great cause to desire and be contented with a poor or mean estate as best and safest So we are taught in the Lords Prayer to ask no more but daily bread and Prov. 30. 8. Agur thus prayeth Give me neither poverty nor riches but feed me with food convenient for me And 1 Tim 6. 8. the Apostle saith Having food and rayment let us be therewith content Use 4 Vse 4. See what cause there is for Rich men to pray and labour for the special grace of Gods Spirit whereby they may be enabled to overcome those great difficulties and impediments which are in their way to hinder them from eternal life that they may be preserved from those dangerous sins whereof riches are the usual occasions and instruments and that they may not by them be hindered in the practice of those holy and religious duties which are required of them for the attainment of life everlasting Seeing it is so hard a matter for such rich men to be saved as having so many and great hinderances by
it is the cause and fountain of all blessings so of deliverance in trouble Phil. 2. 27. Epaphroditus being sick God had mercy on him c. Use Use To stir us up to desire and seek this mercy of God in all our necessities and miseries yea in the first place and above all other things as the only remedy to help and cure us of all and without which we can never be truly helped or delivered Therefore first and principally pray and labour for God's mercy in Christ who is the ground of it to have part in it that so this may move him to hear us in our prayers and to help and deliver us out of our troubles or at least to sanctifie them to us Seek God's mercy more than outward ease or deliverance that being the cause of this c. And to this end labour for a true sense of our misery and wretchedness in our selves especially of our spiritual misery in regard of our sins c. that this may move the Lord to shew mercy and to help and deliver us Deny our selves and all our own merits and worthiness and fly to Gods mercy alone as the ground of all our comfort and hope of deliverance in time of affliction and misery Observ 2 Observ 2. See whereupon we are to ground our faith and confidence to be heard in prayer viz. upon God's free mercy and grace who is ready to hear and help us in our necessities not upon our own merits or worthiness Dan. 9. 18. Not for our own righteousness but for thy great mercies So David Psal 51. 1. and the Publican Luke 18. God be merciful to me a sinner Use 1 Use 1. To condemn Popish prayers made with opinion of Merit like that proud Pharisee Luke 18. Vse 2 Vse 2. Labour for the feeling and apprehension of God's free mercy toward us that upon this we may build our faith and confidence in our prayers c. not upon any merit or worthiness in our selves c. Mark 10. 48 49 50. And many charged him that he should hold his peace c. Aug. 16. 1629. OF the first Antecedent or Preparative going before this Miracle of Christ wrought upon the blind man I have spoken viz. of the means used by the blind man for recovery of his sight viz. his Supplication to Christ for mercy Now followeth the second Preparative to the Miracle viz. the outward impediment by which his faith was opposed in that the multitude charged him to hold his peace Many charged him c. Luke 18. 39. it is said They which went before rebuked him c. This may seem strange that such as followed Christ and were desirous to partake in his Doctrine and Miracles should go about to hinder this poor blind man from making sute to Christ for mercy And there is no doubt but it was ignorantly and rashly done by them although it is probable that they might do it for a good end viz. lest the clamour or crying out of the poor man should be some trouble or hinderance to Christ being hasty in his journey Now this was a great tryall to the blind man and a great means to hinder and discourage him in his sute to Christ if he would have been discouraged especially seeing our Saviour was also silent and gave him no answer at first to his Petition which was another great discouragement to him c. Observ Observ The Lord suffers the faith of his Saints to be opposed with great discouragements and hinderances in this life which are means to hinder and discourage them from believing in Christ and from shewing their faith in prayer by seeking and suing to him for help in their necessities and miseries Thus the Lord suffered the faith of this poor blind man to be opposed with great difficulties and discouragements partly from the multitude forbidding him to cry after our Saviour and partly from Christ himself being silent at first and seeming not to hear or regard his cry and supplication to him Thus was it also with the faith of divers others that came to Christ for help and relief in their necessities when he was on Earth as the Woman of Canaan Matth. 15. who coming to Christ for her Daughter found no small discouragements to hinder her faith but many and great as that our Saviour at first answered her not a word that he called her dogg and told her It was not fit to give the childrens bread to such and the Disciples also desired Christ to send her away c. So the faith of those that brought the sick of the Palsie to Christ to be cured was opposed with a great difficulty and discouragement for the preasse was so great that they could not come near to Christ c. as we heard Chap. 2. 4. So the faith of those that brought their children to Christ to be blessed by him was also opposed with a great discouragement in that Christ's own Disciples did rebuke them for so doing as we heard Verse 13. of this Chapter So the faith of Zacheus Luke 19. Reason Reason The Lord suffers the faith of Believers to be thus opposed to the end it may by this means be throughly tryed and exercised and so the strength and vertue of it may the more evidently appear More particularly the Discouragements with which the Lord suffers the faith of his Saints to be opposed are of two sorts First Inward arising from the inward corruption of their nature which is a main enemy and hinderance to the work of faith in them Secondly Outward from outward causes and occasions As 1. From Satan who useth all the means he can to discourage and hinder us from believing in Christ Luke 22. 31. Satan hath desired to winnow you c. 2. From the World and from Men who are oftentimes a means to hinder and discourage us in the practice of faith as here we see in the multitude forbidding this blind man to cry unto Christ for mercy c. So Psal 3. 2. David's Enemies said There was no help for him in his God 3. From God or from Christ himself after a sort in that the Lord doth sometimes hide his face and favour for a time from his Children and seems not to regard them or their prayers but rather to be angry and offended at that time which is the greatest difficulty and discouragement of all other with which the faith of true Believers is or can be at any time opposed Thus was the faith of Jacob opposed when he wrestled with God himself c. So the faith of Job David c. Use 1 Use 1. This teacheth us and all Believers in Christ to make accompt to have our faith opposed with many and great discouragements and hinderances and to prepare and arm our selves before-hand to meet with such discouragements Praying daily for more strength of faith to overcome and break through all difficulties and impediments that we be not dismayed by them or hindered in
riding into the City of Hierusalem This Gratulation is implyed in the word Hosanna twice repeated which as we have shewed before is not only a word of Prayer but also of publick Joy and Gratulation or Thanksgiving c. The second thing contained in the words is a form of publick Prayer or Petition which the people make unto God for the Person and Kingdom of Christ the Messiah 1. For his Person in these words Hosanna Blessed be he that cometh c. Hosanna in the highest 2. For his Kingdom in these words Blessed be the Kingdom of our Father David c. Of the first The joyful Gratulation c. Observ Observ We ought to rejoyce and be thankful unto God for the coming of Christ the Messiah unto us and for the manifestation of his Kingdom and glory amongst us at any time whensoever we take notice hereof And not only so but we are to shew and express our joy and thankfulness by all outward signs and tokens of it So did the people here by crying Hosanna to Christ as he came riding into Hierusalem Zach. 9. 9. Rejoyce O Daughter of Zion c. Thy King cometh unto thee Of the second The Prayer for the Person and Kingdom of Christ 1. The prayer for the Person of Christ In it are three things expressed 1. The matter of their Petition what it is they desire or pray for viz. The safety and prosperity or happiness of their Messiah and King in these words Hosanna blessed be he c. 2. The Person for whom they pray and desire this viz. Christ the Messiah and King of the Church He that cometh in the Name of the Lord. 3. To whom they make this Prayer viz. To him that dwelleth in the highest Heavens that is to God Quest Quest How may Christ be said to come to us and to manifest his Kingdom amongst us seeing he is now in Heaven c Answ Answ He may be said to come unto us when he doth give unto us his Word and Sacraments sending his Messengers and Ministers to us to preach In these and by these he cometh to us And we are to rejoyce and be thankful for his coming thus unto us Act. 8. 8. when the Gospel was first preached in Samaria by Philip it is said There was great joy in that City So likewise the Kingdom of Christ may be said to come unto us when the Gospel of the Kingdom cometh and is preached to us as Luke 10. 9. when our Saviour sent forth his 70 Disciples to preach the Gospel to the Cities of Judea he bade them tell those to whom they came That the Kingdom of God was come nigh unto them But especially the Kingdom of Christ is then manifested amongst us when the Ministery of his Word and Gospel hath good success working effectually for the Conversion of souls and for the confirming of such as are already called When the Word of God doth run or hath free course and is glorified as it is said 2 Thess 3. 1. Therefore whensoever we see it to be so we ought greatly to rejoyce and to be truly thankful to God expressing our joy and thankfulnesse by all signs and tokens of it We have then cause to cry Hosanna Blessed is he that cometh c. Blessed be the Kingdome c. In the second Petition we pray for the coming of Christ's Kingdom Therefore rejoyce and be thankful when it cometh Vse Use See the sin of those who are so far from shewing joy and thankfulnesse for the coming of Christ and for the manifestation of his Kingdom amongst us by the Ministery of his Word that they think it rather a burden and are apt to grow weary of Christ's presence and could be content he should depart from them again Mark 11. 10. Blessed be the Kingdom of our Father David c. Octob. 18. 1629. HEre followeth the second thing contained in the words of this Acclamation viz. A form of publick Prayer conceived and uttered by the people for the Person and Kingdom of Christ the Messiah And 1. Of their Prayer for the Person of Christ in these words Hosanna blessed be he that cometh c. Where three things are to be considered c. ut suprà 1. Touching the matter of their Petition what it is they desire or pray for viz. the safety and prosperity of Christ their King and Messiah Hosaâ—na Blessed be he c. Observ 1 Observ 1. Here take notice of the ignorance and common errour of the Jews touching the person of Christ They were ignorant of his God-head not yet knowing him to be the natural Son of God but supposing him onely to be a great and extraordinary Prophet sent from God such as they conceived the Messiah should be yet such a Prophet as was onely man and not God So Matth. 21. 11. ut supra Hence it is that they do here cry Hosanna to him c. praying unto God to save bless and prosper him which they would not have done if they had believed him to be true and very God for then they would rather have Prayed unto him c. Vide Jansen Harm in Joh. 1. 49. Observ 2 Observ 2. Though they were ignorant of Christ's person yet bâ—bâ—cause they cryed Hosanna to him with a good affection and true desire of honouring him therefore he diâ— accept of this honour and did not reject or refuse it to teach us that where there is an upright affection and true desire of honouring Christ he doth accept of the same though it be joyned with ignorance in some circumstances of that honour which we perform unto him If we do not err in the substance of that honour or service which we perform unto him but onely in the manner or circumstances he is ready to pardon this ignorance and to accept of the true and sincere affection of our hearts untill such time as he shall reveal further knowledg to us Observ 3 Observ 3. In that they shew their love to Christs person in praying for him though it were ignorantly Hence we may learn that we ought to shew and express our love to Christ not by praying for him who hath no need of our Prayers but by other fruits of love shewed by the effects of it as occasion is offered If this people shewed such affection to Christ supposing him to be onely a great Prophet or man of God sent to them as their Messiah and Saviour how much more ought we who know and believe him to be the natural Son of God as well as man c. Not enough for us to be affected in heart with love unto him but we must express it by all fruits of love outwardly c. This is true love to Christ Quest Quest How or by what fruits c. Answ Answ By these especially 1. By love to his Word and Ordinances to his Sacraments Sabbaths c. rejoycing and delighting in these c. loving to hear his Word to read it
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice